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Doctrine 


^4 


The  Mysteries  of  the  Heart  Doctrine 


A     Helper    of     Humanit 


THE  MYSTERIES 


OF    THE 


HEART  DOCTRINE 


Prepared    by 


Katherine    Tingley 

and    Her    Pupils 


POINT  LOMA.  CALIFORNIA 

The   Theosoptical    Publishing    Company 

U.  S.  A. 


(3  (^^(,6' 


Copyright     1902     /J^I^JKatherine     Tingley 

J    . 


All     rights     reserved 


The      Aryan      Theosophical      Press:      San      Diego,     California 


■  1. 

\A\ 

,^            "KEEP 

THE 

L 

N    K 

unbroken'' 

103864 


Contents 


PART    I 


Point  Loma  and  Its  Legend 

The   Pillar  of  the   World 

The  Lost  Chord  in   Modern   Civilization 

Rise,  O   Sun 

Theosophy  Applied  to  Daily  Life 

Theosophy  and   Christianity 

Reincarnation 

Right  Thoughts  about  Karma 

Theosophy  for  the  Young 

Human   Limitations 

The  Drama 

Capital   Punishment 

The  Death  Farce 

Theosophy  and   Science 


I 

7 
1 1 

43 
55 
6i 
69 


97 

lOI 

109 

"5 
119 


PART    II 


Review  and   Outlook  of    the  Theosophical   Movement 
World  Teachers  .... 

That  Strange  Woman,  H.  P.  Blavatsky 
William   Q^  Judge 
Theosophical  Sign-Posts 


137 
173 
183 

195 
209' 


Illustrations 


Vll 


Light  on  "The  Way"  .... 

Katherine  Tingley,  the  Autocrat 

Thoughts  by  the  Sacred  Way 

The  Enemies  of  the  Theosophical  Movement 

Grotesque  Theosophists  .... 

Notes  on  the  Constitution  of  the  Universal  Brotherhood 

The  Aryan  Theosophical  Society 

Quotations  from  the  Teachings  of  Helena  P.  Blavatsky 
**  "  "  William  Q..   Judge 

**  *«  *•  Katherine  Tingley 

Chronology  of  Important  Events  in  the  Theosophical   Movement 


233 
245 
271 
275 
289 
299 
301 
307 
315 
321 

337 


Illustrations 


Frontispiece,  a  Helper  of  Humanity 

<'To  William   Quan  Judge" 

The  New    Century 

Point   Loma   and   Its   Legend 

Rise,  O  Sun 

The  Amphitheatre 

The  Leaders  of  The  Theosophical   Movement 

William   Q^  Judge,    Katherine   Tingley 
Aryan   Memorial   Temple 
"Children  of  Light" 


1 1 

• 

V 

• 

xii 

I, 

2, 

3» 

4,    5 

45» 

47, 

49, 

5 

I,    53 

lOI 

:     H 

P. 

Blavatsky, 

• 

173 

• 

195 

. 

307 

Great  Sifter  is  the  name  of  the  Heart  Doctrine' 


Preface 


WHEN  Katherine  Tingley  said  that  it  was  time  for  the  his- 
tory and  teachings  of  Theosophy  to  be  presented  in  a  new 
way,  adapted  to  the  average  mind  and  the  new  time,  the  task  of 
aiding  her  in  the  preparation  of  this  work  was  most  gladly  under- 
taken. The  book  was  outlined  by  her  to  contain  some  of  the 
vital  teachings  of  the  Heart  Doctrine — the  Wisdom  Religion — 
Theosophy — and  also  a  record  of  some  of  the  fa6ls,  many  hith- 
erto unpublished,  of  the  history  of  this  now  world-wide  Movement. 
In  pursuance  of  this  she  carefully  seledled  subjects  which  she  felt 
were  best  adapted  to  the  present  needs  of  the  world,  including 
short  sketches  of  the  lives  of  H.  P.  Blavatsky  and  William  Q. 
Judge,  and  a  general  sketch  of  the  development  of  the  work,  its 
growth  and  the  obstacles  which  it  had  met  and  overcome  since 
her  own  public  identification  with  it. 

The  members  of  the  Cabinet  of  The  Universal  Brotherhood 
strongly  urged  the  importance  of  giving,  also,  a  brief  sketch  of 
Katherine  Tingley's  own  life  as,  lacking  this,  the  historical  notes 
would  be  incomplete. 

Every  effort,  every  movement,  every  great  development  in  the 
history,  thought  or  life  of  the  world  centers  around  a  great  character 
whose  life  is  the  keynote  without  which  the  record  of  the  progress 
of  humanity  would  be  incomprehensible. 

The  words,  Theosophy  and  Universal  Brotherhood,  may  be  heard 
from  many  quarters  and  are  used  by  many  for  their  own  purposes 
and  self-interest.  To  us  who  feel  the  privilege  and  the  responsi- 
bility of   making  Theosophy  a  living   power  in  our  lives   and  who 


X  Mysteries  of  the  Heart  Doctrine 

have  had  the  rare  opportunity  of  close  association  with  the  three 
great  Teachers  of  Theosophy  —  H.  P.  Blavatsky,  William  Q.  Judge, 
and  Katherine  Tingley — Theosophy  is  more  than  a  name,  more 
than  a  theory;  it  is  a  living,  transforming  power  that  shall  lift  the 
whole  world  and  fill  all  life   with  light  and  joy. 

That  which  we  have  received  we  desire  to  give,  that  which  we 
have  realized  we  desire  others  should  also  realize.  These  great 
Helpers  have  been  to  us  a  living  Example  and  Inspiration,  and 
we  have  the  certainty  of  knowledge  and  experience  that  as  their 
lives  and  work  become  known  to  the  world,  the  world,  too,  will 
find  in  them  the  same  living  Example,  the  same  Inspiration  to  a 
purer,  nobler  life.  The  history  and  development  of  modern  The- 
osophy are  centered  in  and  identified  with  the  hves  of  these 
Teachers  and  to  them  we  owe  our  undying  gratitude  and  devotion, 
which  can  only  find   full  expression  in  the  service  of  all  that  lives. 

If  from  these  pages  a  few  hungry  souls  shall  find  the  bread 
of  life  our  work  will  not  have  been  in  vain. 

CLARK  THURSTON, 

Member  of  the   Cabinet  of  Universal  Brotherhood 


Mi4uiiafl>tutu».jiutti(r('iiiiiuiw.,  i-^'irTunrs^TTrs^srs^^ 


.-w  a..''  '-'4*11,',*^ 


/^H  my  Divinity!    thou  dost  blend  with  the 
^"-^     earth  and  fashion  for  thyself  Temples  of 
mighty  power. 

Oh  my  Divinity!  thou  livest  in  the  heart-life 
of  all  things  and  dost  radiate  a  Golden  Light  that 
shineth  forever  and  doth  illumine  even  the  darkest 
corners  of  the  earth. 

Oh  my  Divinity!   blend  thou  with  me  that  from 
the  corruptible  I  may  become  Incorruptible;    that 
from  imperfertion  I  may  become  Perfedion ;   that 
from  darkness  I  may  go  forth  in  Light. 

—  KATHERINE    TINGLET 


Introduction 


BY  the  issue  of  "The  Mysteries  of  the  Heart  Doctrine"  the 
public  teaching  of  Theosophy  is  removed  from  the  domain 
of  pure  intellectualism,  and  is  so  adapted  as  to  appeal  to  the  real 
and  permanent  interests  of  the  Humanity  which  it  seeks  to  serve. 
The  mind  of  the  World  would  already  be  ablaze  with  Theosophy 
and  its  practical  expression  of  Universal  Brotherhood  had  not  this 
consummation  been  largely  thwarted  by  the  restrictions  of  a  mere 
Theosophic  intellectualism,  which  it  is  the  object  of  this  work  to 
counteract  and  remove. 

At  the  inception  of  the  Theosophical  Movement,  towards  the 
end  of  the  last  century,  two  great  obstacles  militated  against  its 
immediate  advance  and  success.  The  first  of  these  was  the  in- 
tellectual fever  of  the  age,  the  eager  pursuit  of  new  theories  with- 
out any  regard  to  their  application  to  human  life,  thus  obscuring 
the  a6lual  and  permanent  mission  of  Theosophy.  The  second  ob- 
stacle was  the  limited  perception  of  many  of  those  who  gathered 
around  the  Teachers,  H.  P.  Blavatsky  and  W.  Q^  Judge,  profess- 
ing great  devotion  and  assuming  to  be  exponents  of  the  high 
ideals,  but  who  were  indifferent  to  the  application  of  the  enno- 
bling and  purifying  teachings  in  their  lives  or  the  demonstration  in 
action  of  its  practical  and  vital  message.  And  while  there  were 
others  whose  hearts  responded  to  its  inner  meaning  and  purport, 
even  many  of  these  lacked  the  necessary  wisdom  to  make  of 
themselves  open  channels  through  which  its  forces  might  flow  out- 
ward  into  the  world. 

Obstacles  such  as  these  have  had  their  inevitable  result,  not 
alone  in  retarding  the  influence  which  Theosophy  might  otherwise 
have  exercised,  but  also  in  delaying  the  wider   teaching   of  a   phil- 


xiv  Mysteries  of  the  Heart  Doctrine 

osophy  which,  from  its  very  nature  had  to  be  revealed  by  gradual 
stages.  Anything  approaching  a  full  exposition  of  Theosophic 
truths  would  have  been  an  unloosing  of  waters  in  so  great  a  vol- 
ume that  they  would  have  been  beyond  the  comprehension  of  the 
masses  and  beyond  their  power  to  apply  them  consecutively.  It 
would  have  been  like  teaching  Greek  to  a  child,  and  did  not  Christ 
say  "I  have  yet  many  things  to  say  unto  you,  but  ye  cannot  bear 
them  now."  It  is  only  as  the  basic  principles  are  understood  and 
as  they  are  applied  to  and  permeate  men's  lives  and  acts,  broaden- 
ing and  purifying  them,  that  it  becomes  possible  to  advance  further 
and  interpret  more  fully  the  "Mysteries  of  the  Heart  Doctrine." 
If  they  are  studied  only  intellectually  the  key  is  lost  and  Theoso- 
phy  remains  a  dead  letter. 

The  production  of  this  volume  is  but  the  outward  expression 
of  an  advance  from  within,  a  forward  movement  which  exacts 
from  the  student  a  conduct  of  his  own  life  in  strict  conformity 
with  his  professions,  and  in  this  way  The  Universal  Brotherhood 
and  Theosophical  Society  has  become  a  channel  through  which 
the  teachings  of  the  Wisdom  Religion  may  pass  to  the  world  be- 
yond in  ever  larger  volume  and  in  ever  greater  purity.  Although 
but  a  glimpse  of  this  all-embracing  philosophy  has  yet  been  given 
to  humanity,  its  progress  will  be  sustained,  triumphant  and  rapid, 
and  that  progress  will  be  accompanied  by  an  ever  wider  exposi- 
tion. The  advanced  treatise  of  today  will  be  but  the  primer  of 
ten  years  hence. 

Theosophy  has  come  into  the  world  as  a  permanent  addition  to 
its  knowledge  and  to  its  thought.  However  faulty  may  have  been 
its  external  structure  in  the  past,  its  future  is  already  provided  for 
to  the  exclusion  of  former  hindrances  and  defects.  That  future 
rests  within  the  hands  of  the  children,  who  have  been  gathered 
from  many  nations,  and  are  now  being  trained  in  the  atmosphere 
of  Raja  Yoga,  the   unchanging  Science  of   the  Soul. 

For  those  who  truly  seek  the  Light,  this  book  will  be  a  step- 
ping-stone to  the  knowledge  that   redeemeth  all  men. 


POINT  LOMA 
AND   ITS   LEGEND 


Mysteries  of  the  Heart  Doctrine 


POINT    LOMA    AND    ITS   LEGEND 


HOW  describe  its  beauties?  —  the  broad  expanse  of 
ocean ;  land-locked  bay,  with  craft  of  war  and 
commerce  riding  on  its  peaceful  bosom;  nestling 
city;  sunlit,  fruitful  valleys,  cut  by  sparkling,  snow-fed 
streams;  majestic  mountain  range  with  snow-capped  peaks, 
like  giant  fingers  heavenward  pointing — all  touched  by 
soft  and  vitalizing  breezes  —  one  vast  Titanic  picture,  over- 
whelming self,  while  "Soul,"  in  fitting  raiment  stands  vis- 
ible, a  God. 

In  retrospective  thought,  seated  on  its  rock-ribbed,  ele- 
ment-defying battlements,   I   muse  upon  the   Legend: 

That  here  the  wise  ones  of  Lemuria — now  ocean-cov- 
ered— reared  a  stately  edifice,  a  temple  dedicated  to  the 
Gods  of  Light,  wherein  they  taught  her  worthy  youth  the 
simple  laws  of  life  eternal: 

That  here  the  gods  touched  hands  with  men  and  gave 
to  them  rich  stores  of  knowledge  and  of  wisdom  in  such 
measure  as  they  could  use  unselfishly: 

That  here  men,  living  for  the  soul  of  things,  made  earth 
a  heaven,  themselves  gods,  conscious  of  their  oneness  with 


Point   Loma  and   Its   Legend 


the  Father  (like  their  modern  prototype,  the  fearless  Naz- 
arene) : 

That  from  the  temple-dome-crowned  Point,  standing  like 
a  mystic  virgin,  old  yet  ever  young — never  yielding  to 
the  dark  waters'  fond  embrace  when  all  to  westward  sank 
in  one  vast  cataclysm  —  shone  to  all  the  world  a  quench- 
less, pure,  white  flame,  to  light  the  way  for  mariners  on 
ocean  waters  and  on  the  sea  of  thought,  that  all  might 
see  and  live: 

That  once,  when  darkness  filled  the  earth  and  men 
went  blindly  searching  for  the  light  and  found  it  not,  then 
the  great  Teacher  from  the  temple — filled  with  pity  and 
compassion — went  forth  to  save  the  lost,  leaving  the  tem- 
ple and  its  sacred  light  in  care  of  trusted  ones,  charged 
on  their  lives  to  keep  and  hold  its  precincts  inviolate  till 
her  return;  their  inspiration  gone — careless  and  faithless 
to  their  sacred  trust — the  light  went  out  and  they  in 
darkness  perished;  the  temple — refuge  for  the  good  and 
wise — was  sacked  and  leveled  to  the  earth  from  sight  of 
men: 


4  Mysteries  of  the  Heart  Doctrine 

But  caverned  underneath  (the  Legend  runs)  stand  guard- 
ing genii,  giants  grim,  fairies,  gnomes  and   sprites,  to  hold 


the  portals  closed  by  pitfalls,  ocean  tides,  dire  calamities 
and  death,  'gainst  venturous  ones  and  the  faithless  guardi- 
ans lingering  near  the  whispering,  moaning  caverns  by  the 
sea — until  their  Queen  returns  to  their  release: 


Point  Loma  and  Its  Legend  5 

That  in  some  coming  age  when  men,  grown  weary, 
heartsick,  hopeless,  wandering  in  the  trackless  waste,  shall 
face  again  the  rising  Sun  in  search  of  ancient  Wisdom  and 
the    Truth,    then   the    great    Teacher    will    again    appear   in 


human  guise  among  her  own — welcomed  by  the  wise- 
grown,  faithful  watchers,  rejected  and  reviled  by  those 
who  faithless  in  the  past  have  been  —  to  rear  upon  the 
ruins  of  the  old  a  new  and  grander  Temple,  dedicated  to 
all  that  lives;  and  in  its  pure  white  marble  dome  to  fix  a 


6  Mysteries  of  the  Heart  Doctrine 

light — symbolic  of  regenerate  man — whose  penetrating 
rays  shall  reach  to  lowest  depths  to  lead  the  ceaseless  up- 
ward march  of  evolution  to  the  Heaven  on  Earth  —  the 
Universal  Brotherhood  of  Peace  and  Good-Will,  made 
perfect  through  the  travail,  agony  and  blood  of  man,  re- 
deemed from  SELF. 


THE 
PILLAR   OF   THE  WORLD 


I 


^sT"**^^^  "Y*^^^^  '^^^^  ^  spirit  in  a  bird,  and  sung, 

Qf  that  strong  Rock  from  wKich  all  mad 
waves  fall. 
Of  lliat  high  Will  that  malcelh  ages  young. 
Of  our  earth's  Guardian  Wall. 

"What  are  all  words,"  she  said,  "and  all  songs 

sung? 
Are  not  the  world's  great  white  rose  petals  flung. 
Petals  of  peace,  o'er  land  and  sea  and  sky? 
What  were  all  words,  if  words  could  take  them 
wing, 
And  over  all  the  wide  world  ring  and  sing. 
And  breed  and  breathe  out  courage  where  they  fly?" 


Those  are  thy  words,  O  King,  whose  eyes  have  seen 
Races  arise,  and  wane  in  slow  decay. 
Who  hast  made  mighty    many  a  king  and  queen 
Whose  thrones  have  passed  away. 


Mysteries  of  the  Heart  Doctrine 

II 

Thougt  Thou  didst  wander  forth  of  old,  to  roam, 
While  ages,  comet-like,  should  flash  and  burn. 
Unto  Thy  native  place  and  ancient  home. 
Dost  Thou  not  now  return? 


Ill 

There  came  a  spirit  in  a  bird,  and  told 
A  legend  from  the  golden  days  of  old. 
And  Master,  wert  Thou  far   or  near,  who  knows? 

There  were  three  Wise  Ones  at  that  spot  on  Earth, 
Where  all  the  wisdom  of  the  world  had  birth. 
Where  God's  great  Yellow  Rose  of  Wisdom  blows. 

And  They  took  fire,  those  three,  from  Loma's  heights. 
And  They  took  seed,  those  three,  strange  seed  to  sow: 
They  were  the  world's  primeval  God-sent  knights 
Sent  forth  to  war  with  woe. 

There  were  three  Wise  Ones  went  their  ways  of  old. 
From  Loma-land,  the  purple  land  and  gold. 
To  sow  in  Time  the  seed  of  things  to  be. 

And  one  went  south  and  west  and  dwelt  awhile 
By  the  old  waters  of  mysterious  Nile, 


The  Pillar  of  the  World 

While  the  old  Nile  was  young,  and  young  her  sea. 

(Were  they  Thy  words  that  took  them  forms  of  stone? 
Was  it  the  sacred  Fire  that  Thou  didst  bring 
Moulded  and  souled  the  Sphinx  to  reign  alone 
Till  Time's  returning  spring?) 

And  one  went  west  and  west  across  the  sea, 
And  had  his  place  where  China  was  to  be. 
And  sowed  the  noble  seed  and  went  his  way. 

And  what  he  sowed  hath  lain  in  silence  long. 
And  a  young  tree  hath  grown  in  silence  strong. 
And  it  shall  bear  its  fruit — perchance  today. 

(Oh,  there  are  strange  rare  apples  o'er  the  sky 
Hung  on  the  boughs  of  that  which  shall  not  cease. 
Fruit  of  the  Tree  Thou  wouldst  not  suffer  die 
Is  the  World's  joy  and  peace.) 

And  one  went  forth,  and  journeyed  east  through  snows 
Where  the  old  mountains*  snow- while  summits  rose. 
And  sowed  the  seed  between  the  two  wide  seas. 

Ages  ago  the  Masters  sowed  the  seeds. 
Tomorrow  they  shall  blossom  out  in  deeds: 
Today  the  world  shall  know  the  Fire  that  frees. 


lo  Mysteries  of  the  Heart  Doctrine 

IV 

The  waters  made  an  inroad  on  the  land, 
They  rose  in  demon  rage  against  the  shore. 
Who  shall  the  fury  of  the  waves  withstand 
And  still  the  Ocean's  roar? 

The  waters  made  an  inroad  on  the  land 
They  came,  a  demon-souled,  tumultuous  band 
To  slay  the  Hope-seed  sown  beyond  the  rocks. 

The  waters  made  an  inroad — but  Thy  hand 
Thou  heldest  o'er  the  shifting  wastes  of  sand. 
And  the  sand  battled  back  the  mad  waves'  shocks. 


Thou  art  the  Pillar  of  the  moving  world 
Standing  where  no  veer  is,  nor  ebb  nor  flow. 
Thou  art  the  Pillar  of  the  moving  world 
While  races  come  and  go. 


THE   LOST   CHORD   IN   MODERN 
CIVILIZATION 

To  careless,  non-thinking  and  easily  satisfied  minds 
modern  civilization  presents  itself  as  occupying 
an  apexal  position,  when  compared  with  whatever 
has  in  all  time  preceded  it  in  the  world's  life.  This  is  the 
present-day  world's  pride  and  boast ;  the  ne  -plus  ultra  in  ma- 
terial affairs.  In  fact  the  truth  is  not  far  remote  from  this 
statement — that  the  reverentially  stiffened  knees  of  human- 
ity are  bent  before  it  in  fetich  worship;  for  is  it  not  the  true 
representative  of  the  "  Golden  Calf"  which  man  in  reality 
serves,  adores,  and  to  which  he  sacrifices,  even  to  the  giving 
up  of  his  physical,  moral  and  spiritual  health  and  life? 

If  this  statement  is  untrue,  then  why  do  we  see  so 
many  men  and  women  everywhere,  especially  among  the 
wealth-burdened  class,  broken  down  in  body  and  mind, 
wrecks,  made  so  by  the  mad  race  after  riches  to  buy  ever 
more  and  more  killing  luxury  and  selfish  power,  the  two  com- 
ponent and  never  absent  parts  of  our  civilization  ?     Neither 


12  Mysteries  of  the  Heart  Doctrine 

is  this  the  whole  nor  the  most  vital  part  of  the  situation. 
The  very  nature  of  the  chase  for  wealth — or  let  us  now 
rightly  name  it  "Modern  Civilization" — engenders  and 
forces  the  conception,  birth  and  weed-like  growth  of  baser 
qualities  engrafted  into,  but  unnatural  to  true  human  nature 
and  life. 

Selfishness  belittles,  dwarfs  and  finally  consumes  whatever 
yields  to  or  becomes  possessed  by  it;  doubt,  suspicion, 
jealousy,  fear,  anger,  hate,  war,  devastation  and  death  are 
its  handmaids  and  children  on  the  physical  plane,  as  is 
proved  today  by  the  world's  condition  and  the  mustering 
of  its  armed  hosts.  But,  as  material  life  is  only  a  dim 
reflection  of  the  world's  thought-life,  the  hidden  source 
from  which  man's  moral  and  physical  action  springs,  con- 
trolling and  dominating  his  spiritual  health  and  conduct — 
what  of  this  most  vital  phase  of  our  civilization  and  its 
effect  on  the  present  and  future  of  humanity? 

Present  day  conditions  and  the  dominant,  controlling 
factors  in  life  being  as  they  now  are,  where  is  the  end? 
Shall  we  retard,  check  and  stop  our  present  civilization  if 
it  proves  itself  false,  or  shall  we  rush  on,  self-deluded  and 
blind  to  the  inevitable  result? 

To  cease  going  in  the  wrong  direction,  and  face  about 
does  not  mean  destruction  of  what  we  have  built,  nor  does 
it  necessarily  mean  disturbance  if  done  intelligently,  as  we 
would  change  the  flow  of  a  river,  or  open  a  canal  between 
two  oceans.  The  course  of  human  destiny  is  changed  daily 
by  the  crafty  mental  insurredlions  and  exploits  of  wrongly 
directed  minds,  or  by  a  fertilizing  inundation  of  good  and 


The  Lost  Chord  13 

right -pointed  thought.  Both  subtly  permeate  the  world's 
mind,  but  are  only  recognized  later  by  their  bad  or  good 
effects. 

The  present  time  is  evidently  a  great  and  vital  period 
of  disintegration,  re -construction  and  re-adjustment;  other- 
wise, why  the  universal  feeling  and  loud  expressions  of 
unrest  and  attempts  of  individuals  and  nations  to  get  into 
place — although  unconscious  of  the  real  purpose — as  though 
moved  by  some  Mighty  Unseen  Hand? 

In  presence  of  such  an  epoch  and  its  vast  present  and 
future  responsibilities,  should  we  not  at  least  carefully  and 
as  completely  as  possible  examine  and  analyze  our  civiliza- 
tion, in  order  to  inform  ourselves  as  to  what  it  really  is, 
and,  placing  ourselves  above  prejudice,  misconception  and 
false  pride,  be  in  a  position  of  intelligent  responsibility  from 
which  we  can  knowingly  act  as  individuals,  nations,  and 
finally  as  a  great,  all-powerful   Brotherhood  of  the  whole? 

The  world's  individual  and  collective  life  is  actuated  in  the 
main  by  the  desire  to  do  right, —  is  inclined  toward  the 
truth.  But  has  not  man  lived  and  acted  so  far  away  from 
both  for  so  long  a  period,  that  a  mental  wall  has  slowly 
grown  around  him  and  so  dimmed  his  perception  that 
these  right  desires  and  preferences  have  become  weakened 
and  the  basic  vital  principles  and  qualities  lost  sight  of,  be- 
coming mere  theories,  mere  ideals  to  be  mentally  striven 
after?  Perhaps,  too,  on  every  seventh  day,  with  a  dim, 
fear- paralyzed  hope,  we  pray  that  we  may  attain  to  and 
realize  these  shadows  of  our  real  selves,  sometime  and 
somewhere  in  the  remote  future,  in  some  unknown  dread- 


14  Mysteries  of  the  Heart  Doctrine 

haunted  country  or  condition  after  death.  Is  there  any- 
process  or  alchemy  in  nature  or  within  the  power  of  Deity 
whereby  wheat  can  result  from  seeding  the  ground  with 
thistles?  If  so,  nature  has  become  unnatural,  and  God  has 
stultified  himself  by  not  making  it  the  necessary  and  uni- 
versal way  to  grow  wheat.  Is  modern  civilization  the 
fruitage  of  good  seed,  sown  in  love,  on  common  ground 
of  equity,  fertilized  and  cultivated  by  brotherliness  and 
mutual  helpfulness — or  is  it  the  flowering  poisonous  weed 
of  selfishness?  If  the  former,  then  we  should  more  com- 
pletely understand  it  in  order  that  we  may  more  intelligently 
and  better  nourish,  more  rapidly  expand  and  perfect  our 
civilization. 

If,  on  the  contrary,  its  basis  and  foundation-principle  is 
false  or  out  of  true,  then  the  huge  superstructure  of  mod- 
ern life  must  inevitably  fall  and  bury  under  its  ruins  the 
hopes  and  resources  of  humanity.  If  this  be  true,  then  is 
it  not  of  vital,  paramount  importance  that  the  fact  be 
known  and  heralded  throughout  the  world  that  we  may 
replace  the  false  by  the  true  and  so  upright  our  structure 
from  base  to  pinnacle  before  it  topples,  crushes  us  and 
crumbles  under  foot,  to  again  engulf  all  humanity  in  such 
a  chaos  as  would  by  comparison  make  of  the  "Dark  Ages" 
and  the  "Reign  of  Terror"  pleasing  preludes,  performed 
by  saints  and  angels? 

That  the  world  is  today  in  an  epochal  period  unprece- 
dented in  its  history,  is  evident  even  to  the  casual  observer, 
—  a  pivotal  time,  when  old  things  and  ideas  are  giving 
place  to  new.     But  most  important  is  the  forceful  invasion 


The  Lost  Chord 


15 


of  old  fields  of  thought  by  a  new  spirit  with  a  trend 
toward  the  abandonment  of  the  purely  material  and  specu- 
lative in  religious  and  scientific  life,  and  the  gathering  up 
of  the  fragments  of  ancient  Wisdom  and  Truth,  concealed 
for  ages  under  the  accumulated  rubbish  of  priestly  dogmas 
and  money-changers'  hells.  Is  not  this  the  signal  of  the  im- 
minent approach  of  the  main  army  of  an  invading  thought- 
force  for  good,  with  skirmishers  well  out  and  successfully 
engaged?  Enough  has  already  been  accomplished  to  war- 
rant the  hope  and  belief,  that  before  the  Twentieth  Century 
has  passed  its  young  manhood,  the  great  and  final  battle 
of  ages  between  good  and  evil  will  have  been  begun  on 
this  world's  plane,  and  that  the  false  and  selfish  qualities 
in  man  will  have  been  driven  back  from  their  dominant 
place  in  human  life. 

With  minds  open  to  truth,  let  us  courageously  expand 
and  perfect  our  civilization  so  far  as  it  is  stable  and  true; 
and  analyze,  dissect  and  rebuild  where  facts  prove  it  wrong, 
so  that  humanity  will  be  found  ready  with  light  of  true 
knowledge  burning  brightly,  waiting  for  the  Coming  Ful- 
fillment of  the  Law. 

With  this  all-important  object  and  purpose  in  view,  let 
us  search  the  past,  examine  the  present,  compare,  reject  or 
accept  facts^  according  to  the  intelligent  fairness  of  each 
seeker,  and  the  sum  total  —  our  deductions  —  if  corredly 
formulated  and  footed,  will  discover  and  illuminate  the 
truth  for  which  all  men  are  searching  in  a  more  or  less 
blind,  unconscious,  purposeless  way.  In  order  to  arrive  at 
correct  conclusions  as  the  subject  is  examined,  the  solid  basis 


1 6  Mysteries  of  the  Heart  Doctrine 

for  a  true  civilization  must  be  determined  at  the  outset. 
First,  what  is  civilization  but  a  Perfe^  Balancings  the  Equit- 
able Adjustment  of  all  Interests?  If  this  formulation  is 
correct,  then  Equity  is  the  basis,  corner-stone  and  super- 
structure of  a  true  civilization  which  can  be  found  only  in 
the  divine  Trinity  where  the  physical,  mental  and  spiritual 
life  of  man  works  in  perfect  accord  with  Universal  Law. 

Equity  adjusts  and  balances  with  inflexible  love  and 
unyielding  compassion.  In  operation,  it  is  like  all  truth, 
simple  and  easily  understood.  It  is  the  one  basis  from 
which  right  action  springs,  and  right  results  obtain  in  the 
daily  life  of  every  individual.  It  is  in  no  sense  an  ab- 
straction, but  a  living,  positive  force,  with  which  right- 
minded  humanity  is  in  constant,  but  largely  unconscious, 
contact  and  dealing.  The  financier  who  protects  and 
returns  to  his  client  the  due  proportion  of  profits 
accruing  from  expert  investment  of  the  latter's  capital, 
retaining  to  himself  the  proper  remuneration  for  his  services, 
has  practiced  Equity  between  the  two ;  yet  if  this  same 
broker,  knowing  what  profit  would  accrue,  had  first  bar- 
gained to  return  a  fixed  sum,  less  than  an  equitable 
proportion,  although  in  amount  satisfactory  to  his  client,  in 
so  doing  he  would  be  sustained  by  a  Court  of  "Justice" 
under  the  law  of  contracts,  notwithstanding  the  fact  that  a 
moral  law,  which  should  in  equity  rule  among  honest  men, 
had  been  violated. 

Yet,  is  not  this  so-called  justice  the  rule  and  guide  in 
business,  and  at  all  contact-points  in  the  life  of  today, 
while    equity    is    the    rare    exception  ?      "  Get   all    you    can. 


The  Lost  Chord  17 

keep  all  you  get"  is  the  dominant  unwritten  law,  and  is 
more  than  frequently  sustained  by  the  written  law,  because 
both  are  conceived  and  brought  forth  in  selfishness.  If 
this  be  true,  it  is  a  quagmire  under  the  foundations  of  our 
civilization,  spreading  beneath  the  entire  structure  of  indi- 
vidual, national  and  moral  life.  What  else  is  the  present 
attempt  of  the  strong  nations  to  apportion  China  among 
themselves,  for  is  not  this  the  real  purpose,  regardless  of 
what  is  offered  as  a  pretext  under  which  this  attempt  hides 
itself?  The  same  fact  holds  true  as  relates  to  professional 
and  commercial  life.  In  proof:  witness  the  huge  combina- 
tions which  place  in  the  hands  of  a  few  men  the  absolute 
control  of  and  dominion  over  the  material  interests  of  a 
vast  majority  of  the  world's  population;  this,  through 
acquired  sovereignty  over  the  world's  industries,  transpor- 
tations, and  food  supplies.  Even  the  religious  world  is  in 
no  way  exempt  from  this  same  prevalent  spirit  of  selfish- 
ness and  lust  for  power  and  wealth.  If  it  were  otherwise, 
should  we  witness  the  fundamental  truth  of  Brotherhood 
which  was  taught  and  instilled  alike  by  all  the  world's 
great  Teachers  as  the  key-note  of  their  saving  songs,  par- 
titioned among  their  professed  followers,  and  these  irrec- 
oncilably divided  into  innumerable  antagonistic  and  war- 
ring factions?  Should  we  see  each  faction  with  its 
limiting  creed  and  dogma  devoting  itself  specially  to  the 
formulation  of  its  own  definitions  of  some  word  or  phrase? 
Should  we  find  it  advertising  itself  as  being  the  only 
channel  through  which  dismembered  and  strangled  Truth 
sends  its  sacrificial  blood  in  a  trickling  under-ground  stream 


1 8  Mysteries  of  the  Heart  Doctrine 

to  thirst-crazed  humanity,  while  God's  self-styled  agents, 
and  vicegerents  fatten  on  the  carnage  of  bigotry  and 
intolerance,  and  secretly  and  openly  incite  bitter  war 
between    their   blind   and   soul-despairing   hosts? 

Seek,  and  ye  shall  find  proof  of  this  statement  in  the  secret 
and  as  yet  unsuspected  inciting  force  behind  every  war  and 
rumor  of  war,  threatening  to  plunge  the  whole  world  into  a 
maelstrom  of  horrors  such  as  the  sun  has  never  yet  looked 
upon;  but  which,  if  brought  about,  will  result  in  the  ex- 
hausted and  pitiful  remnant  of  humanity,  wiser-grown, 
emerging  therefrom  forever  freed  from  vassalage  to  hidden  or 
open  professional  priest-craft  rule. 

Through  suffering  from  its  blind  misplaced  confidence  in 
false  lights,  humanity  will  learn  to  see  and  recognize  the  true 
Beaconlight,  will  find  the  "Lost  Chord"  in  our  civilization, 
through  the  discovery  of  the  subtle  foe  who  misused,  stole 
and  finally  lost  the  Harp.  Would  the  price  be  dear  for  this 
saving    boon  ? 

But  can  no  offset  or  saving  counterpoise  be  found  to  these 
apparently  overwhelming  dangers  menacing  the  human  race? 

First,  let  us  look  to  that  safeguard  of  all  nations  at  all 
times,  and  especially  now,  the  Great  Common  People,  mean- 
time disregarding  the  two  unreliable  and  unsafe  extremes — 
Educated  Unintelligence  and  Blind  Ignorance.  What  is  the 
condition,  trend  of  thought,  and  life  of  the  people?  If  in 
the  main  they  are  morally  healthy  and  robust,  more  inclined 
to  good  than  evil,  can  it  be  justly  claimed  that  this  great 
mass  of  the  world's  life,  its  blood,  sinew  and  brain  are  hon- 
estly seeking  for  the  right  and  to  put  it  into  forceful  adion. 


The  Lost  Chord  19 

even  though  they  may  do  wrong,  lacking  right  knowledge  and 
the  guidance  of  unselfish  leadership  ?  Broadly  speaking  it 
appears  safe  to  say  that  this  great,  sustaining,  propelling  force 
of  the  world's  life  can  be  depended  upon,  under  right  condi- 
tions, to  act  for  Truth.  With  the  way  opened  to  them 
through  the  sea  of  selfishness  which  temporarily  hems  them 
in — due  to  their  wrong  thinking  and  blind  adherence  to  the 
unworthy — they  will,  with  the  light  they  seek  illuminating 
the  Path,  follow  it  and  tread  the  way  with  undaunted  courage 
and  irresistible  power.  Thus  will  the  present  chaotic  but 
right-motived  civilization  evolve  to  a  higher  level  without 
serious  disaster,  by  throwing  off  and  dropping  all  useless 
burdening  material  into  the  melting  pot  of  an  aroused  and 
right-minded  public  opinion. 

Then  this  mighty  cohering  mass  will  march  with  fearless 
joy  into  the  coming  centuries  with  its  new  life  and  untellable 
opportunities,  now  foreshadowed  and  sensed  by  right  doers 
and  thinkers.  Among  this  sovereign  class,  intelligent  com- 
mon sense  regarding  material  and  broadly  spiritual  concerns 
finds  most  congenial  comradeship ;  and  when  once  aroused  and 
furnished  with  the  key  to  the  "Lost  Chord"  in  our  life,  the 
world  of  humanity  is  saved  and  rapid  progressive  evolution 
assured. 

But  how  can,  how  shall  this  be  done?  What  is  the  key, 
the  "  Lost  Chord ; "  where  may  it  be  found  and  how  can  it  be 
utilized  ? 

As  the  "lost"  must  have  existed  in  the  far  past,  we  should 
find  it  worth  the  time  required  to  rapidly  explore  that  most 
fascinating  and  profitable  field.  Antiquity,  famed  as  holding 


20  Mysteries  of  the  Heart  Doctrine 

in  waiting  for  the  daring,  bold  and  true,  vast  stores  of  lost 
and  forgotten  wisdom,  and  undefiled  truth.  This  belief  has 
so  impregnated  men's  minds  that  many  an  ancient  vase  or 
article  of  furniture  is  regarded  with  reverence,  and  of  price- 
less value  because  of  mere  antiquity.  Such  feeling  of 
reverence  being  almost  universally  held  must  be  remotely 
based  on  a  universal  truth;  if  so,  then  we  have  located 
the    field   for   research   and,  possibly,  for   saving  discovery. 

It  is  essential  in  dealing  with  a  subject  of  such  vastness  and 
importance,  that  the  mind  must  be  at  least  temporarily  freed 
from  preconception,  prejudice,  and  possibly  false  education 
relating  thereto,  in  order  that  it  may  be  open  to  and  closely 
observant  of  every  presentation  along  the  way,  awake  and 
alert  like  the  advance  guard  of  an  invading  army  entering  an 
unfamiliar  and  practically  unexplored  country. 

But  where  to  begin?  In  rapid  succession,  new  and 
astounding  discoveries  are  being  made  in  Arizona,  Mexico, 
and  Central  America,  absolutely  proving  that  here,  on  this 
continent,  was  the  habitat  of  a  vast  and  great  civilization, 
more  superb  than  that  of  Egypt,  India  or  Greece;  and 
antedating  by  many  thousands  of  years  the  remotest  known 
records  of  what  has  long  been  considered  the  most  ancient 
and  grand  civilization  the  world  has  known — the  Egyptian. 

At  Nippur,  in  Asia  Minor,  American  archaeologists  have 
but  recently  unearthed  an  immense  library,  the  records  being 
written  on  stone  tablets;  17,000  of  these  have  been  handled 
and  it  is  said  that  they  are  but  a  percentage  of  those  in 
sight.  These  Ancients  wrought  on  enduring  material  for 
the    benefit    of  those    to    come    long    ages    after    they    and 


The  Lost  Chord  21 

their  noble  civilization  had  vanished  into  invisible  eternity. 
Is  it  possible  that  they  did  this  laborious,  lasting  work, 
without  thought  of  its  enduring,  far-reaching  benefits  ?  No  ! 
the  supposition  is  not  reasonable.  Then  what  must  have 
been  the  thought-life,  the  civilization  of  these  Ancients  who 
wrought  so  nobly  and  unselfishly  in  projecting  themselves, 
their  work,  history  and  truer  method  of  living  into  the 
darkened  and  self-consuming  life  of  our  Twentieth  Century, 
to  inform  our  ignorance,  shame  our  egotism,  awaken  our 
nobler  powers  and  energize  us  to  turn  and  work  forward 
toward  the  knowledge,  wisdom  and  light  they  left  for  us,  and 
upon  which  we  have  turned  our  backs.  To  go  to  them  is 
not  to  travel  backward,  but  forward,  until  we  have  their 
light;  only  then  can  we  pass  their  halting  place  and  not 
sooner. 

In  this  connection  it  becomes  pertinent  to  mention  this 
fact:  In  1896,  and  more  in  detail  on  several  subsequent 
occasions  prior  to  1900,  before  these  discoveries  were  made 
or  even  suspected  by  archaeologists,  Katherine  Tingley, 
Leader  and  Official  Head  of  the  Universal  Brotherhood 
Organization  and  the  Theosophical  Movement  throughout 
the  world,  stated  to  and  in  presence  of  several  honorable  and 
widely-known  business  and  professional  men  that  "dis- 
coveries would  be  made  in  the  very  near  future,  showing  that 
a  vast,  high  and  true  civilization  had  existed  on  the  American 
Continent  many  thousands  of  years  prior  to  those  of  Egypt 
and  India,  and  also  that  Egypt  antedated  India  would  be 
proven  by  these  discoveries."  She  thereupon  established 
an   Order  within  the  body   of  the   Universal   Brotherhood, 


12  Mysteries  of  the  Heart  Doctrine 

devoted  to  this  line  of  research.  Her  announcement  pro- 
gram of  the  Universal  Brotherhood  Congress  held  at  Point 
Loma,  California,  in  1899,  foreshadows  in  symbolism  these 
and  far  greater  discoveries. 

This  statement  is  made  in  order  to  emphasize  a  truth, 
regardless  of  how  much  it  may  surprise  us  or  be  at  variance 
with  our  preconceptions,  or  possibly  false  education. 

Would  it  not  be  wise  for  sensible  men  to  peer  into  and 
explore  anciently  closed  fields  of  thought  and  human 
possibilities,  in  addition  to  the  exploration  of  the  materi- 
ally ancient,  which  is  but  the  visible  expression  of  the 
thought-life  of  those  old  peoples?  This  field  of  research 
has  been  closed  but  not  lost;  neither  the  field  nor  its  life 
has  passed  out  of  existence;  but  of  its  germs  of  truth  and 
jewels  of  Divine  Wisdom,  free  found  by  the  deserving, 
some  were  being  stolen,  "cast  before  swine"  and  sold  for 
a  "mess  of  pottage"  by  a  selfish-grown  class  who,  having 
them  in  sacred  charge  and  trust  to  use  for  the  benefit  of 
others,  prostituted  them  to  their  own. 

Architecture  has  in  all  ages  been  regarded  as  the  highest 
material  expression  of  civilization.  Like  nature,  it  com- 
bines and  expresses  the  form  and  color  arts  of  the  day. 
If  the  age-reflecting  pile  is  beautiful  and  harmonious,  so 
must  have  been  the  period -life  which  produced  it.  Com- 
pare any  modern  effort  with  the  majestic  temples  on  the 
Acropolis,  beautiful,  stately,  alive  and  stable  even  in  their 
ruin,  a  ruin  not  caused  so  much  by  time,  as  by  the  vandal 
hand  of  men,  fiends  of  religious  fanaticism.  In  architecture 
are  recorded  the  world's  highest  crests  and  darkest  valleys 


The  Lost  Chord 


23 


of  civilization.  Unearthings  already  made  are  proof,  physical 
evidence  in  stone,  in  architectural  language,  that  the  further 
man  looks  into  his  past  life  on  earth,  the  more  he  finds 
of  the  knowledge  he  has  lost,  the  "  Lost  Word  "  sounding, 
toning  down  through  time,  the  more  proof  does  he  obtain 
that  he  is  not  where  he  believes  himself,  at  the  acme  of 
civilization,  but  in  its  degradation;  and  the  strongest  evi- 
dence of  this  fad  is  found  in  the  very  material  form  and  life 
he  claims  to  understand  best. 

Compare  the  architecture  of  present,  mediaeval  and  ancient 
civilizations!  Is  it  not  a  perfedt  and  very  complete  record  of 
progressive  deterioration,  retrogression  and  decay  ?  Today 
not  one  feature  in  our  architeture  bears  the  stamp  of  origin- 
ality; everything  is  a  copy;  and  even  true  copies  in  large  or 
small  details  have  become  so  rare  and  the  "composite"  or 
"conglomerate"  style  is  so  common,  that  the  few  creditable 
attempts  in  modern  architecture  depend  wholly  for  what 
merit  they  possess,  upon  the  fact  that  the  ancient  spirit  has 
been  permitted  to  shine  through  them   a  little. 

If  the  architedhire  of  a  nation,  people  or  race  is  a  monu- 
ment of  their  best  thought,  then  what  must  be  the  status  of 
modern  as  compared  with  ancient  thought-Yi^Q'^.  Where  is  the 
world's  best  literature  found  ?  Do  we  seek  it  in  the  modern 
novel,  or  even  in  the  written  thought  of  our  loftiest  minds  ? 
Do  we  not  find  in  the  past  those  lofty  Drama  Stories, 
superb,  masterful,  living  pictures,  representing  and  delineat- 
ing the  travail  and  evolution  of  the  soul.  These  historic 
poems  and  epics,  with  their  majestic  life-philosophy,  written 
by  men  so  knowing  and  wise  that  today  their  works  stand  in 


24  Mysteries  of  the  Heart  Doctrine 

incomparable  and  lonely  grandeur,  actually  serve  as  example 
lessons,  conned  and  patterned  after  even  in  our  Religious 
Colleges,  though  these  masterpieces  were  written  by  men 
condemned  as  Pagans,  and  barred  out  of  the  orthodox, 
narrow,   inconsistent   heaven. 

Why  not  be  sensibly  consistent  and,  accepting  a  self- 
evident  fact,  acknowledge  that  the  Ancients  knew  more,  were 
wiser,  more  God-like,  nobler  and  better  than  the  moderns. 
Then  re-climbing  the  high  mountain  where  we  as  those 
Ancients  stood,  we  shall  again  become  equal  to  them  and  find 
ourselves  on  the  road  to  surpass  them  in  the  essentials  of 
true  life ;  for  is  it  not  evident  that  the  ancient  and  pre-historic 
peoples  surpassed  the  modern  not  only  in  architecture  but 
in  many  of  the  arts  and  sciences,  knowledge  of  the  earth  and 
its  related  planetary  system  ?  They  gave  us  our  time-meas- 
urements; left  us  their  monumental  literature;  were  examples 
in  manly,  upright,  pure  thinking  and  living,  stronger  in 
physique,  dignified  and  beautiful,  healthier,  longer-lived  and 
happier. 

It  is  worse  than  useless  for  the  world  to  refuse  to  recognize 
these  facts,  or  any  longer  to  admit  them  with  an  "if"  or  a 
"but."  Plainly  and  broadly  put,  they  are  true;  else  all 
evidence  is  absolutely  false,  archaeological  discoveries  are  an 
illusive  mirage,  and  nothing  is  left  for  man  to  rely  upon  with 
confidence,  not  even  God,  for  he  best  expresses  himself 
through  the  works  of  his  children. 

Now,  where,  how  and  by  whom  has  the  harmony  been 
broken  which  has  so  degraded  modern  civilization  ?  Leav- 
ing the  search  for  the  first  infection  to  others,  we  at  once 


The  Lost  Chord  25 

step  out  onto  the  broad  plain  of  life,  in  order  to  obtain  a 
comprehensive  view.  The  Reign  of  Selfish  Desire  heralded 
to  the  Christian  world  by  the  Adam  and  Eve  allegory,  and 
similarly  to  all  peoples  in  their  respective  religions  and 
mythologies,  has  mentally  separated  man  from  a  knowledge 
of  himself,  his  soul ;  has  led  him  to  place  his  higher, 
divine,  guiding  Self  or  principle  behind,  and  to  bring  the 
lower,  evil  or  misguided  side  of  his  nature  to  the  front. 
When  man  re-adjusts  himself  and  places  his  Satan  behind 
him,  by  that  a6t  he  then  becomes  a  Christ  and  Savior,  as 
did  the  man  Jesus  when  "  on  the  mountain  "  of  his  spirit- 
ual perception. 

In  accepting  the  guidance  of  the  desire-side  of  his  nature, 
man  threw  himself  out  of  polarity  —  to  express  this  vital 
fact  in  the  language  of  electric  science  —  and  through  the 
subsequent  ages  has  been  following  and  becoming  more 
and  more  dominated  by  his  negative  or  material  self,  until 
he  now  stands  on  the  threshold  of  this  Twentieth  Century 
with  his  knowledge  of  the  soul  all  but  lost  in  the  darkness 
of  complete  and  utter  materialism. 

That  this  condition  is  the  basis  of  our  present  civiliza- 
tion, is  placed  beyond  dispute  by  a  candid,  unprejudiced 
examination  of  effects  and  their  causes  as  presented  in  every- 
day world-life.  The  reign  of  desire  threatens  to  mature 
into  The  Rule  of  Universal  Selfishness!  "  Each  man  for 
himself,  and  the  devil  take  the  hindmost"  was  the  Nine- 
teenth Century  guidon,  and  now,  on  the  threshold  of  the 
Twentieth,  it  is  blindly  rushing  —  whither?  Certainly  not 
toward  its  higher,  soul  nature  and  destiny.     Apart  from  his 


26  Mysteries  of  the  Heart  Doctrine 

soul  guidance,  now  dwarfed  to  what  is  named  "  conscience," 
man  is  lost  in  the  world  of  matter. 

What  is  the  remedy;  where  look  for  help,  strength  and 
safety,  for  progress  and  the  attainment  of  a  true  civilization? 
The  answer  is  as  easy  as  is  the  way  to  the  desired  goal : 
Revive  and  again  make  potent  the  knowledge  of  the  soul, 
the  knowledge  that  man  is  himself  a  soul  inherently  im- 
mortal, all-knowing,  almighty,  though  now  hampered  by  a 
drowsy,  irresponsive  brain-mind  through  which  it  must  act 
and  work  as  best  it  can,  in  a  material  body  or  workshop 
dominated  by  passion,  which  man  must  learn  to  master  and 
use  aright  before  he  can  turn  out  good  lasting  work. 

How  can  this  be  done;  what  is  the  road  and  how  found? 
As  selfishness  is  in  fact  the  root  of  all  evil,  the  first  step  is  to 
try  to  put  its  opposite  into  practice  in  the  perpetual  contact 
with  common  life.  In  business,  in  social  life,  in  public  and 
private,  at  home,  make  of  its  opposite  a  "coat  of  many  col- 
ors" suitable  for  wear  in  all  countries  and  climes,  and  under 
all  conditions;  try  ceaselessly  to  "Do  unto  others  as  ye 
would  have  them  do  unto  you,"  and  from  this  new  view- 
point of  intelligence  and  experience  be  kind  instead  of 
unkind;  be  friendly  without  thought  of  self-benefit;  be 
brotherly  enough  to  arouse  a  less  awake  fellow-traveler 
who  is  in  danger  of  falling  overboard,  and  even  if  you  hurt 
his  personality  and  anger  it  towards  you — he  will  at  least  be 
awakened.  With  the  spirit  of  true  helpfulness  as  the  ener- 
gizing force  introduced  and  operating  in  our  civilization, 
"The  Lost  Chord"  will  be  found  in  the  joyful  human  song 
of  Brotherhood.     Through  its  silent,  congenial  warmth  and 


The  Lost  Chord  27 

irresistible  power,  the  change  will  be  effected  without  other 
force,  disturbance,  or  the  destruction  of  anything.  It  will 
transmute  all  adverse  conditions  by  power  of  its  Soul-Har- 
mony. It  will  simply  change  the  diredion  of  the  world's 
mighty  but  misdirected  life-current.  Then  our  civilization 
will  quickly  become  what  we  now  falsely  believe  it  to  be; 
and  on  it  as  a  firm,  broad  and  true  foundation,  will  be 
reared  such  a  civilization  as  the  world  has  never  seen. 

So  direct,  plain  and  easy  is  the  way,  so  grand  and 
stupendous  the  result!  Shall  we  be  wise  and  practical 
enough — we  practical  men  of  today — to  take  it,  or  shall  we 
wade  through  a  world  in  bloody  conflagration  to  finally 
achieve  the  same  result,  or — destruction?  The  choice  is 
ours;  there  is  no  middle  course,  no  escape. 

These  conclusions  are  irresistibly  forced  upon  the  mind, 
even  by  a  view  of  the  main  facts  of  history  and  if  this  is  the 
result  of  a  casual  survey  of  this  field  of  partial  discovery, 
what  will  be  found  and  proven  by  a  classified  arrangement 
and  close  study  of  all  that  is  already  accessible,  and  which  is 
being  rapidly  expanded,  with  the  result  that  the  horizon  of 
human  life  has  been  extended  backward  many  thousand  years 
beyond  previously  accepted  possibility.  In  the  light  of  these 
discoveries,  the  world's  sacred  writings,  freed  from  the  limit- 
ing and  erroneous  interpretations  of  ignorance  and  selfishness, 
are  becoming  understandable  as  safe  histories  of  the 
evolution  of  the  world,  and  of  the  Individual  and  World- 
Soul.  These  books  are  in  fact  primers,  or  first  lessons  to 
greater  writings,  which  will  come  to  man  out  of  the  darkness, 
when    he    has    prepared    himself  for    grander    and    simpler 


28  Mysteries  of  the  Heart  Doctrine 

presentations  of  Truth,  by  learning  to  understand  and  rightly 
use  what  he  now  has  but  often  abuses.  "  For  to  him  that 
hath,  shall  be  given ;  and  from  him  that  hath  not  (under- 
standing)—  shall  be  taken  even  that  which  he  hath,"  /.  e.  the 
power  to  understand.  Numberless  silent  unimpeachable 
witnesses  for  Truth  have  lain  buried  safe  from  abuse  and 
sacrilege  for  ages ;  taken  and  held  by  kind  Nature  from  man, 
because  having  lost  wisdom  he  was,  through  his  own  willful 
ads,  deprived  of  the  power  to  even  read  them  aright.  Of 
many  of  these  hewn  evidences,  which  he  has  unearthed, 
of  the  existence  of  divinely  wise  men  and  races,  of  civiliza- 
tions compared  with  which  ours  is  poverty-stricken  savagery, 
he  has  built  hovels  for  goats,  and  enclosures  for  swine. 

If  this  is  true  as  relates  to  one  phase  of  our  civilization,  it 
holds  true  for  all.  "  There  is  but  one  eternal,  universal 
Law."  Can  a  miser  also  be  a  profligate  at  one  and  the  same 
time  ?  If  he  is  either,  all  his  environment  and  life  must  and 
will  be  in  harmony  with  that  one,  and  prevent  him  from 
being  the  other. 

As  disorder  is  evidence  of  the  existence  of  harmony ;  so 
are  these  discoveries,  now  being  made,  evidence,  when  taken 
in  connexion  with  the  world's  present  general  disturbance,  of 
either  a  settling  back  into  a  lower  selfishness,  ignorance  and 
degradation,  or  of  an  advance  onto  a  higher  plane  of  life,  a 
nobler  and  truer  civilization.  At  such  a  time  as  this  these 
discoveries  are  specially  significant  as  plainly  offered  lights  to 
the  world,  to  lead  it  toward  knowledge  and  wisdom  which, 
having  enabled  man  in  the  past  successfully  to  solve  the 
problems    now    confronting    the    world,   will,  if  we    possess 


The  Lost  Chord  29 

ourselves  of  this  presenting  help,  again  enable  us  to  bring 
harmony  out  of  present  chaos,  and  reform  our  civilization. 
Cannot  all  this  right  and  imperative  work  be  so  far  accom- 
plished within  the  next  ninety-nine  years  that  humanity  shall 
stand  with  sword-hilt  ringing  on  the  portal  gate  of  the 
Twenty-first  Century,  self-reliant,  compact,  fearless  and  joy- 
ful, self-saved  from  moral  suicide  ? 

At  this  point  we  must  assume  the  risk  of  being  accused  of 
injecting  personality  into  so  vast  and  impersonal  a  subject,  it 
being  vital  to  its  complete  and  corred:  consideration,  and 
bearing  on  the  possibility  of  our  having  with  us,  embodied 
in  a  great  Personality  —  an  Agent  of  the  Law  —  this  ancient 
divine  knowledge  of  how  to  overcome,  use  and  lead  every 
condition,  force  and  thing  along  lines  of  practical  usefulness 
and  true  civilization. 

To  prevent  surprise  falling  into  hopeless  incredulity  at  the 
first  thought  of  such  a  possibility,  a  quick  glance  into  history 
shows  that  through  all  recorded  time  (and  Nature  coincides 
and  proves  the  record)  there  have  been,  and  will  ever  be  two 
individualized,  opposed  Intelligent  Forces,  producing  discord 
when  out  of  true  relationship  —  without  which  life  would  be 
a  blank  and  cease,  being  purposeless  and  useless.  These 
paired  forces  are  familiarly  known  as  Spirit  and  Matter, 
Light  and  Darkness,  the  positive  and  negative,  and,  on  the 
plane  of  human  life.  Good  and  Evil.  Spirit  cannot  manifest 
itself  except  through  matter ;  and  matter  non-impregnated 
by  spirit  is  inert  and  lifeless  !  Strength  and  life  are  qualities 
of  spirit  —  to  lift  up,  sustam ;  while  the  qualities  of  matter 
are    stagnation,    inertia,    weight  —  to    bear    down,    depress. 


30  Mysteries  of  the  Heart  Doctrine 

During  modern  times,  as  from  time  to  time  in  the  world's 
past  history,  these  forces  have  been  out  of  adjustment  and  at 
war,  until  one  or  the  other  has  become  the  inner  controlling 
thought-force  over  large  areas,  and,  at  crucial  periods,  even 
over  the  whole  world.  Then  it  culminates  by  embodying 
and  expressing  itself  through  a  ready-at-hand,  towering, 
commanding.  Personalized  Intelligence,  competent  to  focus, 
control  and  direct  this  force-culmination  of  centuries,  as  it 
breaks  bonds  for  dominion. 

The  appearance  of  these  Epoch  Masters  is  not  the 
exception,  but  is  the  universal  and  never  failing  act  of 
Nature,  recurring  at  the  crucial  times  in  the  world's  history 
so  that  any  mind  capable  of  discerning  the  signs  of  the  times 
can  almost  prophesy  their  coming,  and  the  nature  of  their 
work !  For  their  missions  are  also  arranged  in  orderly 
sequence.     To  illustrate: 

When  Alexander  —  one  of  these  —  appeared  as  the  great 
actor  on  the  world's  stage,  the  progressive  life-force  of 
preceding  centuries  had  culminated  in  the  great  Persian 
civilization.  But  not  finding  outlet,  it  was  being  consumed, 
or  rather  was  consuming  itself  and  becoming  wasted  in 
luxury  and  inadion.  But  as  Nature's  processes  cannot  be 
permanently  blocked,  this  Spirit  of  Progress  and  Evolution, 
which  had  built  up  and  eventuated  in  the  Persian  civilization, 
embodied  itself  in  Alexander  and,  through  him,  broke  down 
and  cleared  away  all  hindering  barriers  to  its  free  sweep 
throughout  the  then  known  world,  and  firmly  established 
itself  to  move  forward  and  build  up  for  another  period. 
Alexander  was   great   in  that  he  wholly  and  willingly  gave 


The  Lost  Chord  31 

himself  up  to,  perhaps  consciously  permitted  himself  to 
become  possessed  by,  this  Word-saving  Spirit,  thus  becom- 
ing of  necessity  irresistible  in  closing  one  epoch  and  inaug- 
urating another.  The  presence  in  him  of  this  masterful 
Nature-force  is  evidenced  by  his  accomplishments  and  his 
yearning  for  "more  worlds  to  conquer,"  not  as  the  result 
of  towering  personal  ambition,  but  the  announcement  to 
the  world  of  a  great  disciplined  soul  from  out  the  ages 
that  he  had  fulfilled  his  great  mission,  yet  was  left  with 
the  fire  and  energy  to  do  still  more  in  the  Cause  of  Human 
Progress. 

Caesar  was  the  culminating  figure  of  the  Alexandrian 
Period.  He  used  the  same  force  to  arrest  the  decadence 
which  later,  epitomized  by  Nero,  engulfed  the  Roman 
civilization.  Opening  the  way  for  and  with  this  force  or 
spirit  of  progress  into  the  then  barbarous  world,  he  left  it 
with  these  scattered  peoples  as  a  leavening  power  upon 
which  our  present  civilization  is  remotely  but  surely  based. 

Charlemagne  synthesized  this  force,  scattered  among  the 
barbarous  tribes  and  hordes  subdued  by  Caesar,  amalga- 
mating them  into  a  cohesive  power  sufficiently  strong  to 
expand  itself  into  a  new  and  defined  civilization  which 
crystalized  and  culminated  in  the  monarchical  domination 
of  Europe. 

Into  the  midst  of  the  life  and  death  throes  of  this 
dammed  up  and  stagnating  civilization.  Napoleon  swept 
like  a  comet,  with  the  colossal  plan  to  overthrow  it  and  on 
its  ruins,  and  from  it,  to  build  a  progressive,  liberal  form 
of  government,  a  stupendous  civilization  broad   enough   to 


32  Mysteries  of  the  Heart  Doctrine 

include  all  Europe,  Africa  and  the  East,  a  world  extension 
of  the  Home  of  Liberty  already  established  by  his  Co- 
Worker,  Washington,  on  the  re-discovered  Continent  of 
America.  His  plan  included,  completed,  consolidated  and 
built  onto  the  work  of  Alexander,  Caesar  and  Charlemagne. 
And  it  is  in  fairness  due  to  the  world's  intelligence  to 
believe  that  when  Napoleon  and  his  great  work  are  studied 
without  favor  or  prejudice,  he  will  be  known  as  one  of 
the  Builders  of  Civilization,  and  not  as  a  Selfish  Destroyer! 
The  evidence  is  more  than  even  that  he  should  have 
succeeded  in  establishing  a  World  Empire,  controlled  and 
united  by  his  superb  intelligence,  as  he  united  France 
during  the  short  intervals  between  the  coalesced  attacks  of 
Monarchism  direded  against  the  Spirit  of  Progress. 

It  is  a  safe  presumption  that  he  would  have  accom- 
plished his  great  mission  had  he  remained  unselfish  and 
true  to  his  star.  But,  allowing  personal  designs  to  creep 
in  and  usurp  his  most  worthy  ambition  for  the  "Cause" 
he  represented,  he  sought  to  perpetuate  himself  in  a  Nap- 
oleonic Dynasty.  His  world-wide  work  and  his  career 
which  were  so  near  their  culmination  received  their  death- 
blow in  the  wholly  unwarrantable  divorce  from  Josephine, 
the  one  object  of  his  sincere  love,  the  one  human  being 
who  had  devotedly,  unselfishly  and  unflinchingly  stood  by 
his  side  under  all  conditions,  and  aided  him  more  than 
all  else  to  succeed.  In  doing  this,  he  violated  the  very 
law  he  was  battling  all  Europe  to  establish;  he  stultified 
himself  before  the  gods  with  and  for  whom  he  had  worked; 
he  prostituted  his  soul,   and  was  no  longer  safe   nor  wor- 


The  Lost  Chord 


33 


thy,  and  the  reins  of  Hmitless  power  were  quickly  wrench- 
ed from  his  hands  by  overwhelming  defeat.  One  of  the 
greatest  of  modern  times  while  battling  for  right — small 
and  dwarfed  when  companioned  by  wrong !  A  lesson  and 
warning  to  his  great  epochal  companion  souls  to  remain 
true  and  steadfast  to  the  "  Cause  of  Human  Progress," 
which  all  such  have  espoused  and  to  which  all  have  sworn 
eternal  allegiance ! 

These  examples,  taken  from  the  aggressive  side  of  hu- 
man history,  serve  as  striking  illustrations  of  the  statement 
made,  and  the  same  sequence  of  facts  holds  true  on  the 
ethical  and  spiritual  side.  Recent  and  more  remote  historic 
unearthings  prove'  the  Ancients  as  having  taught  and  prac- 
tised the  same  ethics  and  simple  code  of  morals  that  were 
given  by  Zoroaster,  Buddha,  Jesus,  Confucius,  and  other 
great  Teachers  down  through  the  ages,  varying  only  in 
their  necessary  adaptation  to  the  differing  peoples,  thought 
and  times  in  which  each  taught.  Their  Warrior-Comrades 
plowed  and  uprooted  the  fields  of  human  life;  these  more 
gentle  fighters  for  Truth  analyzed,  explained,  amplified  and 
administered  with  the  subtle  sword  of  the  Spirit. 

The  material  and  spiritual  forces  as  personified  in  the 
great  Warriors  and  in  the  World-Teachers  work  along  ap- 
parently separate  and,  to  the  unthinking,  antagonistic  lines, 
yet  are  in  harmony  and  hand  in  hand  behind  the  screen 
of  illusive  seeming. 

Within  the  period  between  Charlemagne  and  Napoleon, 
the  third  element  necessary  to  Progress,  viz..  Discovery, 
was  introduced. 


34  Mysteries  of  the  Heart  Doctrine 

When  consuming  wars  are  not  raging,  the  superb  quality 
which  leads  men  to  daring  and  doing  —  the  soul's  urge  — 
finds  vent  and  sometimes  useful  employment  in  discovery. 
The  discovery  of  America  by  Columbus  is  an  expression 
of  this  fact. 

Perhaps  no  event  in  the  world's  history  has  had  so  im- 
portant a  bearing  on  its  destiny  as  the  bringing  back  of  our 
most  ancient  of  all  air-swept  lands  into  the  known  family 
of  continents,  and  the  names  of  Columbus,  and  Isabella 
the  true  help-mate,  should  always  remain  immortal  in  the 
great  world-life,  and  cherished  in  its  heart. 

In  America,  all  the  congested  channels  of  progress  of 
the  whole  world  have  found  an  outlet.  Here  is  the  high 
tide  of  the  world's  energy  and  progress,  flooding  in  from 
all  past  time.  It  is  the  same  —  but  stronger  —  which  Al- 
exander, Caesar,  Charlemagne  and  Napoleon  guided  and  di- 
rected with  the  sword ;  which  Zoroaster,  Buddha,  Jesus, 
and  Confucius  utilized  to  promulgate  their  code  of  morals 
and  saving  philosophy.  Here  in  America  and  in  the 
American  People  the  long-time  divided  and  weakened  cur- 
rent of  the  world's  life,  the  Spirit  of  Progress,  has  cen- 
tered its  material  and  spiritual  force  and  energy;  here  again 
are  gathering  the  children  of  earth  who  were  long  ages  ago 
sent  out  as  builders,  but  who  became  destroyers  through 
weakening  of  right  purpose,  and  lost  themselves  in  materi- 
ality. These,  through  suffering,  are  learning  to  follow  the 
lead  of  that  all-powerful  Spirit  of  Hope  which  stands  as  a 
living  Colossus  in  the  midst  of  all  nations  —  a  menace  to 
physical,    mental    and    spiritual    tyranny    and    thralldom  — 


The  Lost  Chord  35 

pointing  the  progressive,  courageous  element  among  the 
peoples  towards  America  as  the  last  fortress  of  a  Free- 
dom, now  travestied  in  the  present  selfish,  hollow  and  false 
civilization. 

These  weakened  and  wasted,  but  still  courageous,  eager 
and  waiting  remnants  of  the  ancient  mighty  host  of  Light 
have,  through  the  action  of  the  great  Law  which  man 
himself  diredts,  been  concentrated  in  the  United  States  to 
become  the  focalized  point  and  culmination  of  the  pro- 
gressive energy  of  all  past  time.  To  use  to  the  full  this 
most  vital  of  all  epochs  means  the  turning  of  all  currents 
of  modern  life  into  right  channels ;  means  the  closing  of 
the  old  and  the  building  of  a  new  and  true  civilization 
such  as  the  world  has  never  seen  nor  dreamed  of;  means 
the  final  mastery  of  Right  over  the  forces  of  error  also 
concentrated  here ;  means  the  final  redemption  of  the  hu- 
man race  from  its  own  selfishness  and  consequent  threat- 
ening degradation,  material  decay  and  complete  spiritual 
death. 

To  fail  individually  at  this  juncture  is  to  cast  our  lot 
with  destruction ;  to  fail  collectively  is  to  insure  the  defeat 
and  destruction  of  the  massed,  cumulated,  right  effort  of 
the  ages,  and,  removing  the  supports  from  under  the  tem- 
ple of  human  life,  to  plunge  mankind,  unprotected,  help- 
less and  hopeless  into  the  abysmal  chaos  of  retrogression 
faintly  shadowed  in  the  Dark  Ages  and  the  Reign  of 
Terror. 

Attempt,  if  you  will,  to  disprove  these  presented  conclu- 
sions for,  whether  your  opposing  work  be  honest  or  insin- 


26  Mysteries  of  the  Heart  Doctrine 

cere,  the  Truth  will  unveil  to  you  and  you  will  feel  the 
sharp  arrow  of  known  but  neglected  duty  until — perhaps 
for  selfish  reasons,  and  finally,  from  principle — you  awake 
into  life  and  right  action.  To  do  otherwise  is  not  alone 
to  act  as,  but  to  be,  a  coward. 

Fellow  men,  who  have  awaked  to  these  responsibilities ! 
Upon  us  devolves  this  god-Hke  charge;  upon  us,  among 
"  The  Chosen "  of  all  the  ages,  the  culled  grain  and  seed 
of  all  past  time,  the  custodians  and  dispensers  of  the 
world's  saving  energy  from  the  Ark  of  the  "  Covenant " 
here  again  made  between  the  Spiritual  and  Material  by 
"The  Fathers,"  and  sanctified  by  precious  sacrifice  of 
blood,  since  made  and  now  being  made  on  the  Altar  of 
physical  and  mental  Liberty  and  spiritual  Freedom!  Vig- 
ilant at  every  point,  fearful  of  nothing,  but  sleeplessly  on 
guard  against  every  possible,  insidious  or  open  obstructor 
of  true  Progress,  true  Liberty  and  Freedom  of  Thought, 
boldly  opposing  and  overcoming  error  and  wrong  with  the 
irresistible  might  of  Right,  we  shall  fulfill  our  inevitable 
and  incomparable  mission  and  lead  Humanity  into  its 
birthright  of  a  true,  majestic  and  noble  civilization! 

We  are  as  a  people  the  custodians  of  Humanity,  the 
present  receptacle  and  abode  of  the  Spirit  of  Progress.  This 
Spirit  of  Progress  must,  as  a  logical  consequence,  have 
become  embodied  and  focahzed  in  a  correspondingly  great 
Individualized  Intelligence,  with  a  grasp  and  scope  so 
gigantic  as  to  master  the  arrayed  forces  of  both  Good  and 
Evil  now  being  let  loose  in  our  unstable  and  chaotic 
civilization ;  and  so  to  control  and  dired  them  and  the  chaos 


The  Lost  Chord  37 

of  the  world's  life,  as  to  bring  order  out  of  confusion,  success 
out  of  failure,  without  destroying  aught  that  is  or  can  be 
made  good.  All  this  is  to  be  accomplished  by  the  alchemic 
process  of  resurrecting  the  world's  dying  spiritual  energy, 
rescuing  its  materially  entombed  soul  by  rolling  away  from 
the  door  the  stone  of  selfishness,  and  releasing  in  man  that 
God-like  part  of  himself  which,  when  freed,  puts  him  into 
adion  for  Right  against  all  odds.  That  such  an  one  stands 
ready  and  waiting  at  this  Epoch  of  epochs  must  be  true ;  else 
the  entire  past  is  untrue  and  a  nightmare  dream,  or  unvary- 
ing Nature  has  been  unnatural  and  made  an  exception. 

When  seeking  for  the  ruler  of  a  newly  discovered  country, 
the  seeker,  if  wise,  finds  the  main  roads  and  follows  the 
massed  traffic,  arriving  in  due  time  at  the  meeting  place 
within  the  city.  To  find  the  commander  and  the  fortress  of 
Truth,  observe  the  point  most  strongly  attacked  by  Ignor- 
ance and  Evil.  There  will  be  found  the  one  for  whom  we 
are  in  search  if  such  a  true  Leader  has  indeed  come. 

Theosophy  is  the  Plow-Point  in  the  thought-world  of 
today!  It  is  breaking  up  the  sunless,  drouth-starved, 
fruitless  soil  of  bigotry  and  intolerance,  and  the  creed  and 
dogma-poisoned,  weed-grown  fields  of  so-called  religious 
life.  By  teaching  and  aiding  men  to  think  for  themselves,  it 
disturbs  into  spiteful  hate  the  egotistical,  power-loving 
thought-tyrants.  Its  unsalaried  official  life  harasses  and 
threatens  the  dishonest  paid  dispensers  of  priceless  Truth. 
It  teaches,  and  its  true  adherents  exemplify,  happiness  and 
fearless  courage  for  Right.  It  teaches,  and  its  true  adherents 
exemplify,   the   fact  that  man   is  a  divine  soul,   living  and 


38  Mysteries  of  the  Heart  Doctrine 

working  here  and  now  as  best  he  can  through  the  discord- 
ant, obstniding  brain-mind;  it  teaches  that  man  as  a  soul  is 
absolute  master  of  his  own  destiny.  As  irrefutable  proof  of 
these  facts  it  points  to  Nature,  voicing  the  Infinite,  from  the 
lowest  atom  along  the  entire  scale  up  to  God  who  speaks 
through  man  and  the  lower  associated  kingdoms.  It  main- 
tains that  life  is  indestructible,  ceaseless  and  eternal;  that 
"As  men  sow,  so  also  shall  they  reap,"  and  realizing  this 
as  a  living  fad,  Theosophists,  with  the  compelling  of  Truth, 
help  and  cause  men  to  sow  good  seeds  of  brotherliness  and 
to  serve  others  as  they,  with  their  greater  light,  would  them- 
selves be  served.  Knowing  from  blessed  sorrow  resulting 
from  stern  experience  that  "The  way  of  the  transgressor  is 
hard,"  true  Theosophists  are  brotherly  and  courageous 
enough  to  make  it  harder  so  that  the  transgressor  will  cease 
his  evil-doing;  or,  exposing  himself,  will  be  thereby  com- 
pelled to  live  honestly  with  himself. 

Theosophy  is  so  pradlical  that  it  strongly  attracts  our  most 
capable  business  and  professional  men.  All  classes  and  con- 
ditions who  are  honestly  seeking  the  light  voluntarily  place 
themselves  under  its  most  natural,  rigid  and  kindly  self-disci- 
plining moral  code,  realizing  from  experience  that  self-mastery 
is  the  only  door  into  the  Kingdom  of  Heaven  or  Peace. 

If  unable  or  unwilling  to  face  and  endure  themselves  when 
standing  self-revealed  among  kindly  helping  comrades,  then 
such  depart  as  they  came,  of  their  own  volition,  and  the 
autocratic  Leader  records  the  fact  while  bidding  them  good 
speed,  and  a  welcome  return  when  they  right  themselves 
with  themselves,  or  ask  help  in  so  doing. 


The  Lost  Chord  39 

The  observing,  synthesizing  mind  will  recognize  in  such 
a  life,  and  in  an  organization  in  which  such  life  prospers, 
the  harmonious  union  and  final  blending  of  the  heretofore 
separate  practical  philosophic  qualities  native  to  the  one 
central  Spirit  of  Progress. 

The  Universal  Brotherhood  Organization,  unsectarian  and 
non-political,  is  the  organic  embodiment  of  the  essence  of 
this  Spirit,  for  which  the  United  States  acts  as  the  outer 
covering  or  robe.  Extending  over  the  entire  world,  its 
organized  membership  includes  representatives  of  all  nations 
and  races  from  the  so-called  savage  to  the  mis-named  civ- 
ilized followers  of  all  religions  and  of  none.  All  conditions 
of  material  and  thought-life  are  contadted,  influenced,  con- 
trolled and  finally  turned  by  it,  to  gladly  foster  and  aid 
universal  progress  and  evolution. 

This  heterogeneous  mass,  representing  every  phase  of 
human  character,  custom  and  habit,  is  individually  and  col- 
lectively self-governed  —  under  wise  and  accepted  guid- 
ance— by  the  consciousness  that  each  unit  is  a  self-respon- 
sible soul,  and  master  of  its  future.  All,  to  an  extent, 
know  how  to  apply  restridiion  of  Freedom  to  themselves. 
All  are  imbued  with  the  sternly  loving  spirit  of  mutual 
helpfulness. 

This  Soul-Knowledge  and  the  practice  of  Brotherhood, 
interiorly  and  with  the  world  at  large,  are  transforming  this 
representative  mass  of  world-life  into  one  compact,  harmon- 
ious, joyously  fearless  body,  bent  upon  overcoming  evil 
within  and  without  and  transmuting  it  into  the  handmaid  and 
co-worker  for  Truth,  Light  and  Liberation  for  Discouraged 


40  Mysteries  of  the  Heart  Doctrine 

Humanity.  Such  God-like  purpose  and  sturdy  enterprise  in 
laboring  for  its  speedy  accomplishment,  brings  upon  the  head 
of  a  devoted  Leader  maledictions,  hate  and  attempted  murder 
from  disturbed  and  desperate  bigotry,  checked  selfishness, 
ambition,  lust  and  greed,  all  of  which  have  combined  more 
or  less  consciously  for  the  destrudion  of  this  Golden- 
Armored  Knight  of  Truth. 

But  what  of  this  great  Intelligence  which  can  gather, 
mould,  unite,  control,  and  by  vigilant,  fearless  love  and 
compassion,  direct  this  almost  infinite-channelled,  unruly 
stream  of  Humanity  into  one  common  bed;  guard  and 
nourish  it  and  all  its  presenting  good  qualities  and  deeds, 
turning  the  evil  or  misdirected  into  right  channels ;  doing 
all  this  and  infinitely  more,  while  engaged  in  desperate  war 
with  reckless,  brute  and  stealthy  evil  forces,  compacted  and 
trained  by  long  campaigning!  This  is  a  work  far  more 
complex  and  difficult  than  to  lead  and  control  one  nation 
or  all  nations  through  accustomed  forms  of  authority. 

Think  of  it !  Think  of  taking  the  world  as  it  is  today, 
and  at  once  successfully  governing,  controlling  and  direct- 
ing its  aroused  but  undisciplined  effort;  doing  this  miracle 
by  the  power  of  impersonal  love  engendered  by  respect  for 
a  divinely  human  being,  endowed  with  the  power  of  a 
child  and  a  God!  To  do  these  impossibilities  while  con- 
trolling and  directing  the  great  Epoch-Force  now  present 
as  shown,  requires  the  fulfillment  of  the  statement  —  the 
Promise — that  "Greater  things  than  these  shall  ye  do." 
Such  an  one  doing  greater  things  has  not  heretofore  come 
to  fill  the  Promise.     Now,  according  to  the  Epoch  Calen- 


The  Lost  Chord  41 

dar  of  all  known  time,  this  "Greater  One"  is  due:  should 
now  be  here  and  in  action!  Where,  guided  by  named 
conditions  and  immutable  Law,  shall  we  look  for  this  one 
if  not  in  America?  And  if  there,  then  where  other  than 
in  the  heart,  and  actipg  as  the  heart,  mind  and  soul  of 
the  Body  which  represents  the  Spirit  of  Progress  and  the 
Spirit  of  Enlightenment  now  again  embodied  and  incarnated. 

Brotherhood  as  the  "Lost  Chord"  in  Civilization,  can 
no  longer  be  specialized,  but  must  be  made  Universal  in 
fact  and  deed.  To  do  this  redemption  work  is  the  mis- 
sion and  fixed  purpose  of  "  The  Universal  Brotherhood " 
—  that  other  liberating  power,  Free-Masonry,  having  slum- 
bered on  the  eve  of  coming  spiritual  battle.  It  is  in  fact 
the  reason  for  its  being  Universal  in  name,  scope,  and  in 
its  all-fitting,  comprehensive,  heaven-sent,  ancient-modern 
Constitution,  "Ordained  and  Established  for  the  Benefit 
of  the  People  of  the  Earth  and  All  Creatures." 

Unless  the  world's  entire  past  is  untrue,  or  unless  the 
present  is  specialized  by  an  impossible  act  of  Nature  out 
of  any  relationship  with  unvarying,  changeless  Law,  then 
the  Heart  and  Head  of  "The  Universal  Brotherhood"  is 
the  Personality  embodying  the  Great  Soul  from  out  the 
ages,  endowed  with  the  experience  and  possessed  by  the 
Indomitable  Will  of  the  Spirit  of  Progress  and  Truth  which 
has  instituted,  sustained,  rescued  and  restored  all  civiliza- 
tions throughout  the  ages  and  has  now  come  again,  ripe 
with  experience,  knowledge,  might  and  wisdom,  filled  with 
infinite  compassion  and  God-like  courage  to  lead  and  diredt 
the  defense    against    the  consummating  attack  of  the  hosts 


42  Mysteries  of  the  Heart  Doctrine 

of  Evil,  composed  of  selfishness,  ignorance,  intolerance  and 
all  unbrotherliness  led  on  by  religious  bigotry. 

With  the  thought  and  acting  force  of  each  right-desiring 
individual  unit  enlisted  in  the  Sacred  Cause  of  Human 
Progress,  the  Holy  Crusade  against  wrong,  people  with 
like  desires  and  purposes  throughout  the  world — Champion 
Knights  of  Truth — will  gladly  join  their  strength  in  estab- 
lishing and  building  a  True  Civilization  based  on  Equity, 
and  made  strong,  stable  and  lasting  by  the  all-pervading 
spirit  of  mutual  interest  and  unselfishness. 

The  "Lost  Chord"  of  Brotherhood,  found  and  attuned 
in  every  human  heart,  and  touched  by  the  strong  hand  of 
compassionate  love  for  all  that  lives,  will  make  life  one 
Divine  Harmony,  and,  without  exterior  help,  Humanity 
will  work  out  its  own  final  Salvation. 

We  Will  It  So! 


RISE.  OH    SUN! 


45 


HIj&E  oh  BUlv 


i>u  uiBre  t\)B  ilnus  tl)aL  I  LoDk^tL  dti 
diarlt  lUBTP  Tnj4^  dm^s  and  Tny^  til^I)Lb  ; 

raLLetl   on  TrtuBelK  uTiti    I  milLea  ;  ^ 
ut    I   lie  J  to  rnyiSi^lF  and  BinnPaT^ 


47 


H  dttTK     rptt     jq^tLT-rnGTLL 
ii>iiB  ou  Trie  ;    I   r^&J   PDrjotltpTi 

UEpp   anJ    blacK  tuas   tl^e  sku   Por  m 

QtiiI  I  BELl  f'or  a  tnoiiJSaTid.  jjear 
and     dTPinTiEil    Tnojst  PiiiL    Jreai 


49 


Hf  LET  Lfje  llaTKTT-PSS  t|)B  tlcLU/Tl. 

RISE  OH  J5UN 

Bpjy^OU    obpilLBTll     lO   TUP, 

heariTic^  tr)P  iiiords  of  ttuj^  uiiU 

I    am    TllEiiiiiHiiii  I 

i    UTTL    iHoe  . 

LnnL  calLeLl)  llhoti    tf)B  JouiTi ! 

TlO    TnOTB    QTTl    I   TnOUPtt 

tor  j&l)akpTi  ; 

PEfiGEIPEAEE!  PEACE! 

I   am.    IH  e 


1  ttTTi   Me  % 

Ll)aL    caLLptl)  ahon  lI)P   Jiildti  ! 


51 


I  l)Di>P  Ilt^I)Lpi1  a    hry  ^or  tl)t>  ^ultl 

I   l)Ill>P    TPTHBTRUPTpd  TTUJ   ^PTUttTlt  tl)pSuTl 

I  i)ni>p  aTLBBii  auci  Hat  on  trli    Ll)rDTie 

I  am  inia^itininom 

Ll)aL   ralletl)    upon  t\)9  ilau>Ti 

PEACE! 


53 


THEOSOPHY 
APPLIED    TO    DAILY    LIFE 

Many  there  be  who  come  !  from  fear  set  free. 
From  anger,   from  desire:  keeping  their  hearts 
Fixed  upon  me  —  my  faithful — purified 
By  sacred  flame  of  Knowledge. 

THEOSOPHY,  the  Wisdom  Religion  has  been  de- 
fined concisely  by  one  of  our  great  Teachers  as 
"knowledge  of  the  laws  that  govern  the  evo- 
lution of  the  Physical,  Astral,  Psychical  and  Intellectual 
Constituents  of  Nature  and  of  Man."  He  further  states 
that  "  Theosophy  is  the  Science  of  Sciences ; "  that  "  it  is 
complete  in  itself  and  sees  no  unsolvable  mystery  anywhere." 
Being  thus  all-embracing  in  its  scope,  such  knowledge 
must  of  necessity  comprehend  the  whole  of  being,  all  that 
is,  the  visible  and  the  invisible,  the  permanent  and  the 
fleeting  shadow  of  the  permanent,  the  relation  and  inter- 
relation of  the  parts  to  the  whole  and  of  the  finite  to  the 
Infinite.  It  soon  becomes  clearly  apparent  to  the  earnest 
student  of  this  Divine  Wisdom  that  he  holds  in  his  hands 
a  key  whereby  he  may  find  answer,  solution  and  explana- 
tion of  all  questions  and  problems  however  great  or  small, 
personal  or  universal :  that  he  looks  through  the  open  door 
by  which  he  can  gain  all  that  the  real  heart  of  man  de- 
sires:    that  he  stands  at  the    beginning  of  the   path   along 


56  Mysteries  of  the  Heart  Doctrine 

which  he  may  attain  to  true  being  and  eternal  happiness. 
In  fact  he  finds  that  before  him  and  within  reach  is  the 
unfailing  fountain  of  eternal  and  undefiled  Truth  from 
which  he  may  drink  and  satisfy  all  the  longings  of  his  soul, 
if  with  sincere  heart  he  so  desires  to  drink. 

Deep  in  the  heart  of  every  human  being  is  an  undying 
intuition  that  man  was  not  born  to  mourn,  but  that  he  has 
an  inalienable  right  to  seek  and  find  happiness.  All  the 
miseries  and  losses  and  defeats  of  life  cannot  burn  this 
intuition  out  of  him.  The  man  who  despairs  is  in  one 
sense  already  dead.  He  has  quit  the  field  and  given  up 
the  fight.  To  doubt  the  possible  attainment  of  that  radiant 
ideal  of  life  which  dwells  forever  at  the  center  of  man's  being 
is  the  deadliest  of  sins.  All  sin  is  the  fruit  of  ignorance. 
The  world's  unrest,  its  misery,  its  vice,  its  crimes,  its  cruel 
injustice,  its  wars,  its  general  depravity  and  degradation — 
all  are  the  bitter  fruits  of  ignorance. 

"  Give  me  understanding  that  I  may  keep  thy  law," 
prayed  the  Psalmist  of  old,  and  that  is  the  prayer  of 
prayers  today.  Give  us  understanding  that  we  may  learn 
and  keep  the  laws  —  laws  which,  Theosophy  teaches,  are 
inherent  in  every  atom  of  the  Universe  and  by  which  it 
evolves  symmetrically  toward  its  perfection  of  being  and 
its  apotheosis. 

Working  consciously  with  these  laws  man  finds  himself 
in  harmony  with  Nature,  recognizes  the  reality  of  the  soul 
life  and  begins  to  taste  true  happiness.  Working  against 
them,  whether  consciously  or  not,  he  can  suffer  only  misery 
and  defeat.     Nor  by  the  law  can  he  either  suffer  or  enjoy 


Theosophy  Applied  to  Daily  Life  57 

for  himself  alone.  Humanity,  of  which  he  is  a  part,  is 
ever  burdened  by  his  misery  and  uplifted  by  his  joy. 

It  is  true  that  this  Divine  Wisdom  never  has  been  lost 
completely  to  the  World.  It  has  existed  always,  a  sure 
guide  and  refuge,  though  for  ages  but  few  have  had  the 
understanding  to  profit  by  it.  Truth  veiled  has  always 
been  before  the  world,  and  each  age,  each  race  has  had  its 
Teachers  who,  from  time  to  time,  have  lifted  the  veil  that 
the  hidden  radiance  might  be  revealed  to  those  who  had 
eyes  to  see  and  be  a  beacon  light  to  guide  the  people. 
On  such  fragments  of  truth  given  forth  again  and  again 
by  these  teachers  have  been  founded  the  great  Religions. 
Simple  and  pure  at  first  they  gradually  became  debased 
from  lack  of  understanding  on  the  part  of  the  disciples. 
The  real  dodrine  became  overlaid  and  hidden  away  by  a 
mass  of  forms  and  ceremonies,  the  meaning  of  which  was 
lost  in  time,  while  its  informing  spirit  was  bound  down 
under  formal  creed  and  dogma. 

But  the  student  of  Theosophy  discovers  that  Religion, 
like  Truth,  is  One  and  not  various,  and  that  only  the 
husks  and  dead  wrappings  encumbering  Religion  separate 
the  people  into  warring  factions  under  different  religious 
banners.  He  sees  that  this  is  what  causes  the  more  free 
and  enlightened  minds  to  look  upon  conventional  so-called 
Religion  as  a  baseless  superstition  degrading  to  man,  stifling 
his  higher  nature  and  holding  him  in  subjedtion  through 
fear  of  punishment  and  hope  of  reward. 

Mankind  now  has  reached  a  point  in  evolution  where 
it  begins  to  do  its  thinking  for  itself  and  it  refuses  to  be 


58  Mysteries  of  the  Heart  Doctrine 

longer  held  in  the  old  bonds  of  mental  slavery.  It  throws 
them  off  and  recognizing  that  for  long  centuries  it  has 
been  unlawfully  bound,  it  refuses  impatiently  to  look  for 
the  grain  of  truth  amid  the  chaff  and  rushes  wildly  to  the 
extreme  of  what  it  calls  "free  thought." 

Herein  lies  the  danger  of  the  world  today  and  only 
Theosophy  with  its  fundamental  principles  understood  and 
faithfully  applied  can  save  it  in  this  fatal  rebound  toward 
negation.  Like  mathematics  Theosophy  has  its  theory  and 
practice.  It  is  both  pure  and  applied,  and  it  is  Theosophy 
applied  which  alone  can  regenerate  and  save  mankind. 
Wonderful  as  the  theory  is  in  its  soul  satisfying  beauty 
and  perfection,  and  inspiring  as  it  is  in  its  vastness  of  out- 
look and  its  promise  of  blissful  and  unending  progress,  it 
is  not  enough.  One  cannot  climb  up  to  any  height  of 
understanding  without  finding  that  at  each  new  step  his  soul 
demands  of  him  that  he  apply  all  knowledge  of  the  Law 
that  he  has  gained.  Thus  sleeping  or  waking,  working  or 
at  play,  in  every  relation  and  condition  of  life,  in  word 
and  thought  and  act  Theosophy  must  be  applied.  This 
is  the  inherent  law  by  which  the  soul  evolves.  At  every 
upward  step  it  urges  with  increased  insistence,  "Having 
received — give!  Being  delivered — deliver!"  "Lead  the 
life  if  you  would  know  the  Doctrine"  impresses  still  more 
deeply  this  inward  monition  of  the  Soul. 

It  seems  only  a  short  time  now  since  the  long-veiled 
teaching  of  Theosophy  was  brought  again  before  the  world 
by  the  great  Teachers,  H.  P.  Blavatsky  and  William  Q. 
Judge,  and  a  still  shorter  period  has  passed   during  which 


Theosophy  Applied  to  Daily  Life  ^g 

under  the  guidance  and  inspiration  of  their  successor,  Kath- 
erine  Tingley,  a  strenuous  and  sustained  effort  by  a  com- 
paratively few  people  has  been  made  to  lead  the  life  in 
harmony  with  the  Law  and  to  apply  the  teaching  practi- 
cally at  every  moment  of  existence.  But  short  as  the  time 
has  been,  the  fruit  of  this  effort  can  be  plainly  discerned 
by  the  student  in  the  world  about  him.  It  is  true  that 
mankind,  as  a  whole,  has  not  yet  reached  Regeneration, 
but  the  signs  of  rebirth  are  many  and  well-defined. 

We  find  many  leading  thinkers  expressing  Theosophical 
views  and  preaching  Universal  Brotherhood  without  realiz- 
ing or  recognizing  the  source  of  their  inspiration.  The 
unity  of  all  Nature,  the  divine  source  of  all  life,  the  king- 
dom of  God  within  each  man  and  the  oneness  with  the 
"Father  in  Heaven" — these  are  the  thoughts  that  are  stir- 
ring men  to  higher  ideals  of  living.  With  these  truths  of 
Theosophy  as  the  motive  power,  the  life  of  the  world  will 
become  gradually  transformed — wars  will  give  place  to  ar- 
bitration, the  heroes  of  the  world  will  be  the  Seers,  the 
Teachers,  Leaders  to  a  higher,  nobler  life — who  show  the 
way  to  the  joy  of  altruistic  service — delivered  from  the 
bondage  of  self.  The  ever  increasing  trend  towards  this  is 
one  of  the  signs  of  the  times.  The  real  harvest  resulting 
from  applied  Theosophy  is  as  yet  hardly  begun,  but  the 
promise  is  already  seen  and  success  is  assured. 


THEOSOPHY 
AND     CHRISTIANITY 


A  CONTRAST  between  Theosophy  and  Christianity 
is  rendered  difficult  by  the  vague  and  formless 
condition  in  which  the  latter  now  finds  itself.  The 
strong  wind  of  criticism  has  blown  upon  it  from  every 
point  of  the  compass,  rending  and  splitting  the  ship  that  was 
once  so  strong  when  it  had  only  the  smooth  waters  of 
popular  ignorance  and  popular  superstition  upon  which  to 
ride.  Indeed,  so  complete  is  now  the  destrudion  that  the 
casual   onlooker   may  well    be   excused   for  a  perplexity  in 


62  Mysteries  of  the  Heart  Doctrine 

trying  to  distinguish  between  the  ship  itself  and  the  separated 
fragments  which  still  float  upon  the  troubled  waters. 

The  Wisdom-Religion,  which  is  called  Theosophy,  is 
no  innovation  in  the  world.  It  has  been  the  basis  of  every 
world  faith,  and  is  today  their  true  support  and  the  bond 
between  them.  And  yet  these  religions  have  succeeded  each 
other  like  the  waves  upon  the  shore.  They  have  worked 
their  influence  upon  the  minds  of  men  and  have  seemingly 
disappeared.  Nor  is  the  reason  far  to  seek.  Each  appear- 
ance of  Theosophy-  has  been  less  in  the  nature  of  a  new 
revelation  than  an  attempt  to  re-direct  men's  minds  to  the 
origins  of  their  faith,  that  they  may  for  themselves  separate 
from  it  the  accretions  of  credulity,  of  superstition  and  of 
man-made  theologies.  This  re-awakening  of  spiritual  fire, 
varying  in  its  semblance  according  to  the  needs  and  evolu- 
tion of  humanity,  thus  became  a  "new  religion,"  until,  in 
its  turn,  it  has  been  defaced  by  the  same  agencies. 

The  criticisms  which  have  beaten  upon  Christianity  arise 
from  two  sources.  On  the  one  hand  we  have  Materialism, 
which  is  the  child  of  an  unspiritual  intelled:  and  which 
revolts  along  its  own  lines  against  the  evils  of  a  corrupted 
religion;  and  on  the  other  side  we  have  a  rebellion  which 
arises  from  the  spiritualized  intellects  of  mankind,  and  this 
rebellion  is  caused  by  the  cyclic  re-appearance  of  Theosophy 
which  forces  itself  as  a  standard  of  comparison  whereby  all 
faiths  are  to  be  tried.  And  thus  schisms  arise  within  the 
Churches,  while  those  men  who  are  the  most  emancipated, 
the  strongest,  detach  themselves  altogether  therefrom  and  go 
in  quest  of  the  Leader  and  Teacher  who  is  never  wanting  as 


Theosophy  and  Christianity  63 

a  focus  point  from  which  come  the  dired:  rays  of  the  Eternal 
Guardians  of  men.  The  day  is  not  far  away  when  the 
concrete  teachings  now  known  as  Theosophy  shall  be 
recognized  by  all  as  the  avowed  standard,  by  comparison 
with  which  all  existing  systems  of  religion,  of  philosophy  or 
of  government  shall  abide  or  fall. 

In  indicating  the  contrast  between  Theosophy  and  Christ- 
ianity we  are  thus  anticipating  the  completion  of  a  general 
mental  process  which  we  believe  to  have  already  universally 
begun  and  substantially  progressed.  In  an  effort  to  state 
briefly  and  pointedly  the  nature  of  the  Christianity  held  by 
the  Churches  today,  we  easily  find  two  poles  of  belief 
and  of  teaching,  to  either  of  which  we  should  be  jus- 
tified in  attaching  the  label  of  "Christian,"  inasmuch  as 
around  each  of  these  poles  are  gathered  men  as  distinguished 
for  their  expositions  as  they  sometimes  are  by  their  personal 
virtues.  We  should  thus  be  warranted  in  describing  as 
"Christian"  the  narrowest  Theology  of  the  Calvinist,  and 
we  should  be  equally  warranted  in  affixing  the  same  label  to 
those  popular  preachers  of  today  who  charm  their  congre- 
gations with  world-old  philosophic  platitudes  and  who  seem 
to  search  continually  for  the  next  article  of  the  cargo  of  faith 
and  of  belief  which  may  appropriately  be  cast  into  the  sea. 

It  was  said  by  Jesus  that  by  its  fruits  shall  every  tree  be 
judged.  We  do  not  seek  to  burden  Christianity  with  any 
unjust  responsibility  for  the  evils  of  today,  but  the  fact 
remains  that  all  those  evils  which  Christianity  especially 
claims  to  combat  are  more  rampant,  more  aggressive  than 
they  were  two  thousand  years  ago.     In  Europe  there  is  no 


64  Mysteries  of  the  Heart  Doctrine 

nation  which  does  not  seem  to  be  on  the  brink  of  either 
war  or  revolution.  Pauperism  and  drink  increase,  with  all 
those  other  evils,  the  children  of  a  social  system  from  which 
philosophy  and  justice  alike  are  banished.  And  so,  with  all 
affection,  as  men  to  men,  alike  weighted  with  the  sorrows 
which  we  see  around  us,  we  ask  of  official  Christianity  — 
What  is  it  you  propose  to  do?  Is  your  task  too  great  for 
your  hands  or  is  it  that  you  have  put  aside  the  Theo-Sophia 
which  was  given  unto  you,  and  that  thus  you  have  no  longer 
the  Law  of  Justice  in  your  hearts,  no  longer  on  your  lips 
the  message  of  Justice  and  therefore  of  Hope  without  which 
all  systems  shall  come  to  naught. 

On  its  own  ground  we  are  ready  to  meet  Christianity,  and 
to  show  in  all  fraternal  love  that  it  has  negledled  and  lost  the 
Theo-Sophia  which  was  given  unto  it  and  which  today  lies 
buried  and  neglected  in  its  records.  We  can  show  that  in 
the  Bible  is  a  philosophy,  a  spiritual  science,  more  profound 
than  has  been  dreamed  of,  that  within  the  garden  yet  stands 
the  Tree  whose  leaves  are  for  the  healing  of  the  nations.  In 
that  Bible  is  the  Divine  Wisdom  which  speaks  of  the  One 
Life,  the  Eternal  Essence,  which  is  the  same  in  every 
manifestation,  stone  or  plant  or  animal,  or  shines  glorified 
from  the  brain  of  man,  aspiring  to  greater  splendors  yet 
unknown.  And  because  of  that  One  Life,  Fraternity  be- 
comes the  One  Law  by  which  alone  man  breaks  away  the 
web  of  self,  issuing  from  the  prison  of  the  senses,  knowing 
and  becoming  all  that  is.  But  this  the  Churches  have 
forgotten  to  teach  to  those  who  suffer.  No  religion  can 
stand  if  it  has   forgotten  the  knowledge   and  the  power  of 


Theosophy  and  Christianity  65 

knowledge  upon  which  it  first  was  based.  An  endless  and 
distorted  repetition  of  some  of  the  fruits  of  the  knowledge 
of  those  who  have  gone  before  cannot  avail.  There  must  be 
a  Science  of  morality,  which  is  the  Theosophy  of  every  faith, 
and  which  knows  of  spiritual  law  with  a  more  unswerving 
certainty  than  the  chemist  knows  of  chemical  law,  and  which 
can  point  out  the  way  to  that  knowledge  to  every  one  who 
dares  to  search.  The  conventional  Christianity  of  the 
Churches  lacks  the  essential  of  religion  because  it  lacks 
the  knowledge  and  the  power  of  knowledge. 

We  look  around  us  in  the  great  cities  of  our  civilizations 
and  we  see  there  every  gradation  of  human  misery  and  of 
human  joy.  We  see  the  man  who  has  never  known  a 
material  desire  unaccompanied  by  its  realization,  and  we  see 
that  other  man  born  in  misery  and  shame,  dragging  his  chain 
of  sorrow  to  the  grave.  And  the  nations  are  asking  of 
Christianity  what  these  things  mean  and  they  begin  to  ask  it 
with  a  menace  and  a  curse.  They  ask  the  Churches  if  their 
God  be  indeed  a  God  of  Justice  or  if  all  things  human  whirl 
within  the  maelstrom  of  hideous,  pitiless  chance.  And  the 
Churches  which  once  rebuked  and  silenced  all  such  questions 
are  themselves  silent  because  they  have  no  more  the 
power  to  rebuke  nor  the  wisdom  to  reply.  They  have  lost 
the  Theo-Sophia  which  in  every  age  has  taught  the  cycles  of 
rebirth  and  how  man  passes  on  from  life  to  life,  building 
with  toil  and  joy  the  temple  of  the  living  God  within.  This 
is  the  key  to  every  human  problem,  the  solution  of  every 
social  mystery.  It  is  the  Law  of  unswerving  Justice, 
making    of    every    man    the    arbiter   of    his    own    destiny. 


66  Mysteries  of  the  Heart  Doctrine 

tranquilizing  every  human  grief  by  the  mercy  of  its  justice. 
It  is  for  a  Law  of  Life  that  the  nations  have  asked  the 
Churches  and  in  return  they  have  received  from  one  pole 
Theology,  a  creed  revolting  alike  to  morality  and  intelli- 
gence, and  from  the  other  pole  a  sonorous  philosophy  of 
emptiness  and  platitudes.  That  which  was  once  a  part  of 
Christianity,  because  it  is  a  part  of  Theosophy,  the  Law 
of  Reincarnation,  of  repeated  earth  lives,  with  its  endless 
chain  of  cause  and  effed,  has  been  banished  from  Christianity 
by  a  Church  which  arrogates  to  itself  and  to  its  priests  the 
power  to  bind  and  to  loose;  and  in  thus  banishing  a  teaching 
that  would  have  been  as  water  in  a  dry  land,  they  have  cut 
from  their  own  faith  the  knowledge  and  the  logic  which 
would  have  been  unto  it  a  perennial  vitality.  It  was  said  by 
an  eminent  Christian  Saint*  who  taught  before  the  'f/ieo- 
Sophia  had  been  altogether  forgotten  by  the  Church  that  the 
faith  called  Christianity  was  a  revelation  of  old  and  sacred 
truths  which  had  never  been  absent  from  the  world.  The 
teachings  and  the  life  of  Jesus  are  not  the  less  venerated  by 
us  because  we  know  them  to  be  a  re-manifestation  of  the  di- 
vine self-sacrifice,  of  the  divine  love  which  has  never  at  any 
time  wholly  ceased  to  illuminate  the  world.  Those  teachings 
are  brought  nearer  to  us,  are  made  to  us  more  precious  by 
their  comprehension  in  the  light  of  that  ancient  wisdom  which 
Jesus  brought  afresh  into  the  world,  and  in  that  figure  of 
Glory  we  recognize  a  proof  anew  of  the  Spiritual  Fire  of 
which  every  man  is  the  Temple  and  of  which  every  man 
shall  alike  be   the  revealer,  when  the   lives  of  needed,  ac- 

*St.  Augustine 


Theosophy  and  Christianity  67 

cumulated  experience   have  called  that   subtle  fire  into  tri- 
umphant flame. 

Irresistibly  we  recall  the  words  of  Jesus  when  we  contem- 
plate the  sorrow  of  the  world,  "Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  thy  neighbor  as  thyself." 
And  in  this,  he  said,  lay  all  the  Law,  because  in  this  is  the 
whole  of  Theosophy,  the  whole  of  Wisdom.  What  today 
would  be  the  condition  of  the  Western  world  if  the 
Churches  had  preached  the  splendid  precept  ?  What  would 
be  their  own  condition  today?  They  would  have  erected 
before  the  world  an  abiding  monument  of  good,  and  all  men 
would  have  made  obeisance  to  it,  they  would  themselves 
have  produced  a  hierarchy  of  wise  men,  a  hierarchy  of  saints, 
who  would  have  taught  the  Law  of  Life  from  the  fullness 
of  their  own  knowledge,  and  from  the  light  that  was  theirs 
all  others  would  have  been  illuminated.  But  they  have  left 
humanity  as  sheep  without  a  shepherd  and  they  themselves 
have  not  known  the  light;  they  have  persecuted  the  light- 
bringers,  and  so  the  hearts  of  men  have  been  hardened 
against  them  and  against  their  systems.  And  now  once  more 
Theosophy  in  its  purity  re-echoes  throughout  the  world, 
calling  unto  all  men  as  heretofore,  "Come  unto  me,  all  ye 
that  labor  and  are  heavy  laden,  and  I  will  give  you  rest."  It 
speaks  in  the  hearts  of  all  who  suffer,  that  their  sorrow  is  the 
sorrow  of  all  mankind,  and  that  its  surcease  awaits  but  their 
fraternity  one  toward  another,  and  their  recognition  of  the 
Divinity  which  is  in  every  one  and  is  more  mighty  than 
kings  and  parliaments  and  armies.  How  long  shall  we  seek 
to  gather   grapes    from    thorns,    how   long   shall   we    break 


68  Mysteries  of  the  Heart  Doctrine 

our  teeth  upon  the  pebbles?  There  is  no  healing  for  us  but 
in  Compassion,  and  there  shall  be  no  triumph  but  in  Love. 
And  now  Theosophy  has  once  more  grasped  the  banner 
that  the  Churches  have  laid  down.  Once  more  unto  human- 
ity is  proclaimed  a  Gospel  that  shall  make  it  free,  an  eternal 
Justice  that  shall  lead  unto  the  Light.  To  human  attain- 
ment there  shall  be  no  limit  but  human  will,  and  human  will 
shall  know  of  its  own  Divinity  and  in  its  Godlike  strength 
it  shall  build  up  new  civilizations,  a  new  heaven  and  a  new 
earth.  And  therein  shall  walk  no  more  the  wild  beasts  of 
greed,  of  lust,  of  cruelty,  but  the  light  that  lighteth  every 
man  that  cometh  into  the  world  and  is  the  whole  world's 
light,  shall  be  known  of  all  men  and  shall  shine  from  every 
human  heart. 


REINCARNATION 


THAT  man  reincarnates  on  earth  is  one  of  the 
teachings  of  Theosophy.  To  think  out  and 
fashion  one's  life  according  to  this  great  fact  and 
all  that  it  implies  is  the  way  to  find  the  soul,  that  divine 
thing  which  appears  to  act  so  undivinely  when  its  purity 
is  veiled  by  the  passionate  impulses  of  the  body  it  enters. 
For  what  is  man  but  something  pure  and  divine,  mis- 
takenly seeking  by  impure  and  undivine  methods  for  hap- 
piness ? 

There  is  a  deep  instinct  in  the  soul  that  this  earth  is  its 
natural  home  and  that  happiness  is  its  natural  state.  That 
is  why  those  who  have  sought  to  describe  heaven  have 
never  been  able  at  the  best  to  describe  anything  but  a 
glorified  earth,  for  a  glorified  life  on  earth  is  the  aspiration 
and  natural  heritage  of  the  soul,  and  this  aspiration  is 
common  to  all  souls.  They  take  an  impression  of  earth- 
life  through  the  body,  crave  with  its  cravings,  lose  them- 
selves in  it,  invert  in  it  the  pure  flame  of  their  aspiration, 
and  achieve  almost  nothing  but  pain.     It  is  not  the  search 


yo  Mysteries  of  the  Heart  Doctrine 

for  happiness  that  is  wrong,  hut  the  a5is  by  which  the  search 
is  undertaken.  If  even  the  worst  a6ts  of  men  are  so  con- 
sidered, a  clearer  understanding  of  them  and  a  wiser  com- 
passion for  them  will  be  reached. 

It  is  because  this  search  for  happiness  is  in  our  very- 
nature  that  we  cannot  leave  the  earth  for  long.  In  the 
very  worst  lives  are  moments  when  the  happiness  of  com- 
radeship is  felt,  the  happiness  of  purity  conceived,  if  only 
briefly  and  imperfedly.  These  moments  show  what  life  on 
earth  can  be,  and  always  draw  back  the  soul  to  earth  by 
the  strength  of  its  desire  to  renew,  perfect,  and  sustain 
them. 

By  the  use  of  his  will  man  can,  in  a  moment  of 
time,  renounce  the  fruitless  attempt  to  gain  happiness  along 
any  other  path,  can  see  the  delusion  of  the  idea  that  hap- 
piness is  ever  to  be  had  by  anything  that  outrages  another 
soul,  by  anything  that  gratifies  the  mere  animal  nature,  by 
any  sort  of  selfishness,  by  any  acts  that  are  incompatible 
with  love. 

The  body  is  the  clothing,  or  home  and  instrument  of 
the  soul.  In  its  perfedion  it  is  capable  of  being  in  perfect 
harmony  with,  and  responsiveness  to,  the  soul,  as  a  musical 
instrument  responds  to  the  soul  of  the  player  and  is  the 
means  for  the  outward  expression  of  his  highest  nature. 
He  learns  to  realize  himself  through  it,  as  the  soul  learns 
to  realize  itself  through  the  body.  None  of  us  have  yet 
realized  the  possibilities  of  a  perfectly  healthy  body.  Both 
by  heredity  and  by  our  own  acts  and  thoughts  it  is  a 
desecrated   temple.     Yet   this   veil   is    not   at   all    times    so 


Reincarnation  71 

thick  as  to  entirely  overmaster  the  light  of  the  Divine 
Soul  within. 

Reincarnation  is  the  re-assuming  of  this  veil,  temporarily 
removed  by  death.  If  men  realized  what  death  is,  they 
would  have  but  little  fear  of  it.  And  they  would  also  re- 
alize that  while  death  does  give  the  soul  a  temporary  free- 
dom and  unveil  its  glorious  divinity,  yet  the  same  freedom 
can  be  obtained  in  life  by  the  man  who  has  absolutely  felt 
himself  to  be  a  soul,  and  his  heritage  is  then  of  vastly 
wider  scope  of  power  and  service. 

When  St.  Paul  said  "The  spirit  [soul]  indeed  is  willing, 
but  the  flesh  is  weak,"  he  made  a  distinction  without  the 
recognition  of  which  life  becomes  utterly  incomprehensible 
and  the  intelligence  outraged — so  legitimate,  so  obvious, 
and  so  vital  is  it.  But  nevertheless  in  the  blindness  of 
our  own  day  the  flesh  has  been  accounted  the  real  man 
while  the  very  existence  of  the  indwelling  spirit  has  been 
called  in  question. 

It  is  because  he  is  higher  than  the  body,  higher  than 
the  mind,  higher  than  the  emotions,  that  man,  the  soul, 
can  control  them  all,  though  ordinarily  he  is  content  to  be 
controlled  by  them,  to  lose  himself  in  the  rush  of  their 
working.  And  thus  lost,  he  is  the  prey  of  every  kind  of 
error.  He  is  swept  away  by  the  bodily  passions  in  what 
are  called  "failings  of  the  flesh;"  by  his  emotions,  as  when 
for  example  he  is  the  victim  of  anger;  by  his  mind  almost 
continuously,  since  he  does  not  hold  it  as  his  instrument  and 
himself  as  its  master  and  guide.  The  anchorless  mentality 
of  the  age  has  swept  away   nearly  all  true   knowledge   of 


72  Mysteries  of  the  Heart  Doctrine 

the  soul.  Its  existence  is  a  theory,  its  immortality  a  pious 
hope.  Those  who  believe  in  it  half  identify  it  with  the 
mind,  and  though  they  do  not  credit  it  with  senility,  do 
credit  it  with  birth.  They  should  think — if  the  soul  uses 
with  increasing  difficulty  the  stiffening  substance  of  a  nearly 
worn-out  brain,  yet  is  itself  not  old,  may  it  not  also  use, 
with  decreasing  difficulty,  the  unformed  substance  of  an 
infant  brain,  yet  not  itself  be  young?  Its  great  task  is  to 
play  the  music  of  its  divine  thought  on  the  myriad  keys 
of  the  brain,  and  for  this  it  must  fashion  for  itself  many 
and  many  a  brain.  And  if  it  did  not  begin  with  brain-sub- 
stance in  infant  plasticity,  where  would  be  its  chance  to 
mould?  The  case  may  be  different  hereafter  when  it  has 
learned  to  make  a  brain  that  shall  always  remain  plastic, 
but  at  present  it  needs  the  process  of  rebirth  that  it  may  be 
furnished  with  matter  sufficiently  responsive  to  its  purpose. 
Mans  only  way  to  win  his  great  hope  and  to  know  the 
truth  is  to  seize  hold  on  himself^  assert  and  realize  his  po- 
tentially all-dominating  SOUL-existence.  Making  his  mind 
and  memory  register  beyond  all  future  cavil  or  doubt  what  he 
then  knows  to  be  true,  holding  himself  at  his  true  dignity^ 
guiding  into  right  conduct  all  the  elements  of  his  nature^  his 
body^  mindy  and  emotions^  he  will  maintain  from  that  moment 
strength  and  joy  in  life.  That  once  done,  could  he  but  stand 
in  that  attitude  for  a  few  weeks  or  months,  he  would  have 
made  of  his  mind  a  willing  instrument  of  service,  harnessed  it 
to  the  chariot  of  the  soul  and  dissolved  away  its  limitations. 
Awaking  in  wonderment,  he  will  have  found  himself,  the 
bearer  of  the  cross  of  wayward  flesh  through  countless  lives. 


Reincarnation  73 

the  eternally  "willing"  and  long  waiting  "spirit"  of  St. 
Paul;  he  will  realize  in  himself  more  and  more  of  the  in- 
finitely rich  possibilities  of  life,  the  source  of  ever  grander 
and  more  joyful  experiences;  he  will  begin  to  understand 
his  own  body,  the  storehouse  of  all  the  physical  forces, 
and  itself  a  manifestation  and  bringing  together,  for  his  use 
and  training,  of  lower  forms  of  divine  life.  He  will  learn 
how  it  stands  to  him  as  his  instrument,  and  as  it  were, 
pupil,  and  how  it  may  be  made  to  respond  to  and  register 
his  noblest  feelings  instead  of  being  his  enemy  and  tempter. 
He  will  get  a  glimpse  of  how,  through  incarnations,  this 
shall  come  about,  and  in  the  secret  place  of  his  soul  he 
will  hourly  use  the  magic  key  he  has  found.  Seeing  the 
picture  of  the  glorious  future  he  will  work  to  hasten  the 
time  when  all  men  shall  live  in  glad  comradeship  in  bodies 
that  have  become  perfedt  and  living  and  beautified  temples. 

"Am  I  then  to  become  an  infant  again?"  is  nearly  al- 
ways the  question  of  those  who  hear  of  rebirth  for  the 
first  time.     And  the  answer  would  be: 

Tou  never  were  that.  It  is  the  soul  who  plants  in  the 
unfolding  infant  animal-body  the  seeds  of  human  thought 
and  feeling.  These  come  up  as  the  years  pass,  and  make 
the  man  we  see  and  talk  with,,  though  the  real  man,  in 
the  secret  place,  is  the  sower.  The  plants  unfold  their 
leaves  and  bloom ;  life  goes  by ;  experience  is  accumulated 
in  thought  and  feeling,  and  becomes  the  ripened  seed  that 
the  sower  gathers  to  himself  as  the  body  fades  and  dies. 
Then  comes  another  birth,  and  the  gathered  seed  of  the 
last  is  sown  in  its  turn.     Therefore  are  previous  births  not 


74  Mysteries  of  the  Heart  Doctrine 

remembered  —  by  the  brain-mind — for  both  it  and  the 
brain,  its  vehicle,  are  new.  But  their  lessons  and  experiences 
are  impressed  on  the  soul,  and  with  every  birth  the  gath- 
ered seed  of  its  terrestrial  wisdom  becomes  richer.  More 
and  more  does  it  gain  the  power  of  bringing  the  body 
into  line  with  its  needs. 

But  one  day  the  man  will  recover  out  of  the  depths  the 
detailed  memory  of  the  lives  he  has  lived,  the  lessons  he 
has  learned,  the  experiences  that  befell  him  from  birth  to 
birth,  his  lives  of  contact  with  his  companions  in  the  wil- 
derness, now  become  a  garden  of  life  and  light.  Seeing 
what  they  taught  him  he  will  glory  in  the  sufferings  of  his 
past.  He  will  have  conscious  existence  in  spirit  and  in 
body;  he  will  feel  his  freedom  while  immersed  in  physical 
life,  and  whether  he  is  entering  or  leaving  a  body  he  will 
preserve  unbroken  the  line  of  spiritual  consciousness. 

In  most  men  the  soul-consciousness  is  hardly  felt  in  the 
stress  of  the  passionate  physical  sensation;  "the  lower  con- 
sciousness has  closed  the  door  by  which  the  soul  chooses 
to  enter."  If  this  closing  is  complete  there  is  no  voice  of 
conscience  at  all;  the  warning,  inspiring  soul  is  not  felt, 
and  there  is  nothing  to  check  the  commission  of  the  most 
monstrous  crimes.  In  proportion  to  the  completeness  of 
the  closing  of  this  door  is  death  feared,  for  if  the  soul 
cannot  be  felt  at  all  there  is  nothing  to  whisper  of  immor- 
tality, nothing  to  suggest  that  the  death  of  the  body  leaves 
anything  whatever  of  the  man  alive. 

But  the  embodied  soul,  that  has  seen  itself  as  it  is  be- 
hind  the   outer    changes    of    birth   and   death,  knows    that 


Reincarnation  75 

these  do  not  break  its  continuity  of  life.  It  puts  forth  its 
powers  throughout  the  years  of  growth;  it  gradually  with- 
draws them  during  the  years  of  decay;  unaffected  through- 
out, it  watches  and  gains  special  experience  through  the 
ageing  of  its  instrument.  And  when  death  comes,  and  for 
awhile  the  soul  is  to  be  freed  and  re-assume  its  highest 
being,  it  will  face  the  change  unmoved  and  pass  to  a  field 
of  thought  and  work  not  yet  possible  for  the  embodied  soul 
— not  yet  possible  because  even  material  nature,  of  which 
the  body  is  the  highest  expression,  awaits  her  redemption 
at  the  hands  of  man. 

Reincarnation  is  the  promise  of  human  perfedion,  of  hu- 
man advance  to  the  status  of  Gods.  The  knowledge  of  it 
was  once  the  property  of  the  whole  race.  Modern  civili- 
zation has  been  robbed  of  this  knowledge;  it  has  been  de- 
clared a  heresy.  In  consequence,  each  man's  vivid  and 
glorious  career  on  earth  being  wiped  from  his  attention, 
belief  and  knowledge,  his  mind  has  been  made  to  negate 
or  negled:  the  teaching  of  his  soul  on  this  point;  his  na- 
ture is  thus  thrown  into  confusion  and  dislocation;  knowl- 
edge of  a  continued  existence  here  that  he  can  understand, 
has  at  best  faded  into  faith  that  he  may  gain  an  incom- 
prehensible immortality  somewhere  else.  So  life  has  natu- 
rally come  to  be  considered  an  inexplicable  puzzle,  and 
been  shorn  of  its  promise.  Instead  of  being  a  joy  it  is 
too  often  a  burden ;  whilst  right  conduct,  instead  of  being 
pleasurable  and  natural,  has  become  a  difficulty. 

But  as  the  difficulty  is  in  the  mind,  there  also  is  the 
cure.     Man  may  at  any  moment  take  control  of  his  mind. 


76  Mysteries  of  the  Heart  Doctrine 

engrave  upon  it  anew  the  obliterated  truth  and  instantly 
bring  into  his  life  a  light  of  joy,  of  hope,  that  will  never 
again  entirely  go  out.  As  he  fans  it  day  by  day,  nay, 
moment  by  moment,  by  his  thought,  it  will  grow  into  a 
flame  that  will  consume  all  the  darkness  of  his  life;  that 
will  teach  him  the  meaning  of  sufi^ering;  that  will  illumi- 
nate the  future  further  and  further  into  time,  so  that 
through  the  gateways  ahead  he  will  see  himself  and  all 
others  standing  as  Gods  in  a  new  light  and  life,  transfig- 
ured in  eternal  youth;  that  will  give  him  strength,  com- 
passion, and  wisdom  ever  widening;  and  that  will  finally 
fit  him  to  be  a  World-Teacher  and  Helper. 


I  I 

'nr^HE  law  of  Reincarnation  or  Rebirth  is  a  necessary  part 
•^  of  the  scheme  of  the  Universe;  nor  can  the  problems 
of  man's  nature  and  life  be  understood  without  taking  it  into 
account.  It  is  the  only  theory  into  which  fit  all  the  facts  of 
common  experience,  and  which  leaves  no  unfilled  gaps  nor 
inexplicable  incongruities;  this  is  the  proof  of  its  truth. 
Without  the  law  of  Reincarnation  human  life  is  an  enigma 
and  "the  decrees  of  Providence"  or  of  "Fate"  seem  arbi- 
trary and  unjust;  with  it  come  light  and  clearness,  and 
human  life  is  at  once  seen  to  be  governed  by  unerring 
and  impartial  law. 

The  truth  of  Rebirth  was  known  to  the  early  Christian 
Church,  but  disappeared  from  the  canon  some  time  during 


Reincarnation  77 

the  Dark  Ages.  The  inconvenience  of  such  a  doctrine,  to 
those  who  might  desire  to  terrorize  the  ignorant  into  sub- 
jection to  ecclesiastical  authority  by  threats  of  hell  and 
promises  of  heaven,  is  obvious.  Reincarnation  is  known  to 
and  believed  in  by  a  majority  of  the  earth's  inhabitants  at  the 
present  day,  being  a  radical  part  of  the  faith  of  millions  of 
Buddhists  and  adherents  of  other  Oriental  religions.  Its 
universality  both  in  geographical  distribution  and  in  time  can 
readily  be  proved  by  literary  research,  and  is  such  as  to 
entitle  it  to  be  called  the  "favorite  belief  of  mankind." 

This  truth  declares  that  the  Soul  of  man  inhabits  many 
successive  human  bodies  on  this  earth.  One  earth-life  of 
seventy  years  or  so  is  manifestly  insufficient  for  the  garnering 
in  of  all  the  experience  which  the  Soul  requires,  and  for 
learning  all  the  lessons  of  earthly  life.  Our  present  life  is 
but  a  small  link  in  the  chain  of  our  existence.  Our  birth 
was  not  a  beginning,  but  merely  a  resumption  of  something 
laid  down  for  a  time.  The  death  of  our  present  body  is 
merely  a  temporary  change  or  rest,  and  the  Soul  will 
eventually  take  on  another  body  wherein  to  continue  its 
work  and  its  experiences. 

Nay,  but  as  when  one  layeth 

His  worn-out  robes  away 
And,  taking  new  ones,  sayeth, 

** These  will  I  wear  today!" 
So  putteth  by  the  Spirit 

Lightly  its  garb  of  flesh 
And  passeth  to  inherit 

A  residence  afresh.* 
*  The  Song  Celestial 


78  Mysteries  of  the  Heart  Doctrine 

It  will  be  seen  from  what  precedes,  that  part  of  man  is 
immortal  and  part  mortal,  the  former  continuing  throughout 
all  the  incarnations,  like  the  thread  of  a  necklace.  To  un- 
derstand clearly  just  what  it  is  that  reincarnates,  and  how 
much  of  the  man  is  permanent,  a  study  of  the  constitution 
of  man,  as  explained  by  Theosophy,  is  necessary.  Suffice  it 
here  to  say  that  man's  earthly  consciousness  is  a  mixture  of 
impressions  gathered  both  from  the  immortal  Soul  and  from 
the  animal  instinds  of  the  body.  The  Soul  itself  is  pure, 
wise,  and  beneficent;  it  becomes  overshadowed,  when  incar- 
nated, by  the  grossness  of  the  earthly  elements;  but  it 
gathers  from  each  incarnation  the  fruit  of  its  experience  of 
earth-life.  Every  time  it  returns  with  lessons  learned,  its 
power  becomes  greater,  until  ultimately  the  Soul  completely 
learns  and  masters  material  life,  and  the  perfe6t  man  is 
evolved. 

But  few  people  consider  what  was  the  state  of  the  Soul 
before  birth,  though  many  profess  to  believe  in  its  immor- 
tality. Yet  eternity  and  immortality  must  surely  apply 
equally  to  the  past  and  the  future,  and  that  which  is  endless 
should  be  without  beginning.  It  is  obvious  that  children 
born  into  this  life  are  not  at  the  beginning,  but  in  the 
middle,  of  their  career;  for  they  enter  it  with  a  definite  and 
ready-formed  character.  Without  the  law  of  Reincarnation 
this  ready-made  character  is  impossible  to  account  for. 
"Heredity"  is  not  an  explanation,  but  merely  a  statement  of 
fact.  It  states  what  we  all  know,  that  children  derive  many 
qualities  from  their  parents;  but  it  does  not  explain  how 
much  or  how  little  of  the  parents'  character  will  be  transmit- 


Reincarnation  79 

ted,  nor  why  some  children  manifest  an  independent  charac- 
ter which  overcomes  the  transmitted  one.  The  law  of 
rebirth,  however,  shows  that  the  Soul  which  again  enters 
earth-life  in  the  guise  of  a  child,  is  an  old  Soul  and  takes 
from  its  parents  those  qualities  which  it  requires  for  its  fur- 
ther development. 

Reincarnation  is  in  harmony  with  the  general  plan  of 
Nature;  for  everything  in  Nature  comes  and  goes  in  succes- 
sive tides  and  seasons.  A  day  dawns  and  closes,  night  sets 
in,  but  we  know  that  a  new  day  will  follow;  similarly  year 
follows  year.  The  tides  ebb  and  flow,  the  moon  waxes  and 
wanes,  trees  die  down  in  winter  and  bud  afresh  in  summer. 
So  man  follows  the  general  law;  and,  as  he  lives  and  dies,  so 
he  dies  and  lives  again.  Death  is  simply  sleep  on  a  larger 
scale  and,  like  sleep,  it  is  only  a  temporary  change  of  state, 
to  be  followed  in  its  turn  by  a  renewal  of  the  state  that 
preceded  it.  During  the  pauses  between  earth-lives,  as 
during  those  between  days,  the  Soul  becomes  freed  from  the 
trammels  of  flesh,  and  lives  in  its  own  pure  state  of  bliss;  it 
is  this  which  gave  rise  to  the  notion  of  "heaven"  or 
"paradise." 

It. is  often  asked  why  we  do  not  remember  our  past  lives; 
but  a  little  reflection  will  show  that  it  is  only  the  details  that 
we  have  forgotten.  The  fruitage  of  past  experience  is 
revealed  in  our  character,  which  in  the  main  is  made  up  of 
proclivities  and  tendencies  we  certainly  did  not  acquire  in  this 
life,  and  a  comparison  of  difl^erent  individuals  will  show 
that  some  are  still  learning  lessons  which  others  have  evi- 
dently learnt  before. 


8o  Mysteries  of  the  Heart  Doctrine 

We  cannot  hope  to  get  a  more  detailed  and  graphic  recol- 
lection of  our  past  lives  until  we  have  mastered,  trained  and 
disciplined  our  minds  to  a  degree  which  few  people  would 
dream  of.  Our  memories  are  sadly  defective  as  to  the  events 
of  this  life  and  would  require  considerable  training  to  enable 
them  to  recall  a  past  life,  across  the  gap  of  death,  and  with 
the  obstacle  of  a  change  of  body  and  brain;  especially  when 
we  have  spent  so  much  time  in  diligently  forgetting  it ! 

This  very  brief  survey  of  the  teaching  of  Reincarnation 
leaves  many  points  untouched;  but,  if  anyone  is  hereby 
induced  to  pursue  the  subject,  his  study  will  be  amply 
rewarded  by  the  vistas  of  light  that  will  open  before  him. 


RIGHT     THOUGHTS     ABOUT 
KARMA 

SINCE  the  term  Karma  became  widely 
known  in  the  West,  chiefly  through 
the  teachings  of  H.  P.  Blavatsky,  many 
shades  of  meaning  have  been  given  to  it; 
some  of  these  are  misleading,  and  there  is 
great  need  that  all  men  should  have  right 
thoughts  about  Karma.  The  word 
Karma  means  "action,"  and  it  is  vari- 
ously applied  to  the  power  that  pro- 
duces the  effect, 
or  to  the  effect 
itself.  Con- 
^\  sidered  in 
its  widest 
sense  it  is  that  great  law  of  Nature  recognized 
by  all  as  the  law  of  cause  and  effed:,  or  the 
Power  manifested  by  that  law.  H.  P.  Blavat- 
sky in  the  Key  to  'Theosophy  says: 


We  consider  it  as  the    Ultimate  Law  of  the  Universe, 
the  source,  origin  and  fount  of  all  other  laws  which  exist 
throughout  nature.      Karma  is  the  unerring  law  which  ad- 
justs effect  to  cause,  on  the  physical,  mental  and  spiritual 
planes  of  being.     As  no  cause  remains  without  its  due  ef- 
fect from  greatest  to  least,  from  a  Cosmic  disturbance 
down  to  the  movement  of  your  hand,  and  as 
like  produces  like.  Karma  is  that  unseen    __5 


82  Mysteries  of  the  Heart  Doctrine 

and  unknown  law  which  adjusts  wisely,  intelligently  and  equitably  each  eiFect 
to  its  cause,  tracing  the  latter  back  to  its  producer.  Though  itself  unknowable, 
its  aftion  is  perfectly  perceivable. 

Again,  "Though  we  do  not  know  what  Karma  is  per  se  and 
in  its  essence — we  do  know  how  it  works."  W.  Q.  Judge 
defines  Karma  as  "The  adion  of  the  Divine,  or  God,  of  the 
manifested,  or  Brahma,  and  also  of  other  sentient  beings." 

The  smallest  operation  of  Karma,  the  opening  of  a  bud, 
the  falling  of  a  leaf,  should  teach  us  to  feel  that  we  ever 
"live  and  move  and  have  our  being"  in  the  Eternal.  The 
action  of  Karma  begins  with  the  dawn  of  Manifestation, 
and  "all  worlds  up  to  that  of  Brahma  are  subject  to  Karma." 
Karma  is  absolutely  impersonal,  perfectly  just,  infinitely 
compassionate,  for  it  is  the  Divine  Will  ading  over  all,  and 
in  all  worlds. 

Before  beginning,   and  without  end. 
As  space  eternal,   and  as  surety  sure. 
Is  fixed  a  power  which  moves  to  good. 
Only  its  laws  endure.* 

Throughout  the  Bible  we  have  frequent  references  to 
Karma,  though  it  is  not  called  by  that  name.  From  the  first 
of  Genesis,  where  we  read  that  things  in  the  world  repro- 
duce themselves,  each  thing  after  its  kind,  to  the  end  of 
Revelation,  where  it  says,  "  Behold  I  come  quickly  and  my 
reward  is  with  me  to  give  to  every  man  according  as  his  work 
is — "  all  through  we  meet  with  Karma.  The  familiar  words, 
"Be    not  deceived,   God   is   not  mocked,  for  whatsoever  a 


*  The  Light  of  Asia 


Right  Thoughts  About  Karma  83 

man  soweth  that  shall  he  also  reap,"  should  enable  all  to 
clearly  understand  that  we  reap  the  thing  itself^  and  not 
simply  an  equivalent.  It  is  a  common  mistake  to  apply  the 
word  Karma  solely  to  evil  or  painful  results;  it  is  the  harvest 
of  the  good  seed  as  well  as  of  the  tares  or  weeds.  Nor 
should  we  fall  into  the  common  error  of  thinking  that  Karma 
must  always  be  immediate  in  its  action;  the  harvest  both  of 
good  and  evil  may  be  long  delayed,  but  it  is  always  certain 
— "Tomorrow  thou  shalt  reap,  or  after  many  days." 

Karma  is  the  beneficent  law.  Consider  what  sort  of  a 
Universe  it  would  be  if  we  could  not  trust  in  the  natural 
conneftion  between  cause  and  effect.  But  more  than  that. 
Karma  is  that  divinely  wise,  just,  and  good  law  which 
"moves  to  good,"  and  tends  to  bring  order  out  of  chaos, 
good  out  of  evil,  joy  out  of  pain.  It  is  strange  that  while 
men  believe  Karma  rules  in  the  physical  world  they  do  not 
really  believe  or  trust  Karma  in  the  moral  world.  We  know 
we  shall  burn  our  hand  if  we  put  it  in  the  fire,  and  therefore 
we  trust  the  law  and  avoid  the  fire.  But  we  do  not  know  or 
believe  with  equal  certainty  that  truth,  honesty,  purity  have 
their  Karma,  and  that  lies,  dishonesty,  impurity  have  also 
theirs.  An  entire  moral  change  would  take  place  in  the  world 
if  men  believed  in  Karma  in  the  moral  realm  as  firmly  as 
they  believe  in  Karmic  action  in  the  physical.  Hence  it  was 
said  by  one  of  the  Great  Helpers  of  Humanity  over  twenty 
years  ago,  that  "  Karma  and  Reincarnation  are  the  two  great 
truths  which  the  world  specially  needs  for  its  Salvation." 

Another  wrong  conception  of  Karma  is  that  which  regards 
it  as  equivalent  to  "Fate."     Fate  is  conceived  to  be  a  blind 


84  Mysteries  of  the  Heart  Doctrine 

force  working  without  regard  to  human  effort,  whereas 
Karma  is  put  into  operation  by  ourselves,  so  far  as  it  con-' 
cerns  ourselves.  We  are  today  the  sum  of  all  past 
yesterdays,  "we  reap  the  seeds  we  sow,  the  hands  that 
smite  us  are  our  own."  Karma  is  no  more  "Fate"  than  is 
the  harvest  of  the  seed  sown  last  springtime  the  result  of 
"chance."  It  is  our  duty  to  meet  our  Karma  with  equal 
mindedness,  and  to  learn  from  it  those  lessons  which  it 
teaches,  and  which  are  calculated  to  enlighten  and  bless.  It 
is  a  great  mistake  to  get  into  that  negative,  hopeless  con- 
dition, which  some  manifest  who  say,  "Oh!  it  is  my  Karma; 
I  must  submit;  I  can  do  nothing."  It  is  true  we  must  reap 
what  we  have  sown,  but  the  present  and  the  future  are  not 
simply  a  reproduction  of  the  past,  else  life  would  be  an 
endless  tread-mill,  and  progress  impossible.  The  inner 
divine  Self,  can  daily  and  hourly  exert  an  inherent,  diredt 
power  to  modify  the  results  of  the  past.  St.  Augustine,  as 
beautifully  rendered  by  Longfellow,  teaches  that  we  can  rise 
upon  our  past,  making  even  our  vices,  when  placed  beneath 
our  feet,  stepping  stones  to  higher  things. 

Karma  is  a  great  teacher,  and  suffering  is  often  the  finger- 
post pointing  to  broken  law,  either  in  our  own  lives  or  in  the 
lives  of  others.  To  illustrate:  take  the  case  of  a  child  suf- 
fering from  some  physical  deformity.  The  operations  of 
Karma  have  brought  the  parents  and  child  together,  so  that, 
could  the  parents  see  into  the  past  they  might  perceive  that 
they  stand  face  to  face  with  the  results  of  seeds  which  they 
have  sown.  This  will  represent  the  Karma  of  broken 
physical  laws.     Again,  here  is  the  case  of  a  man  who  self- 


Right  Thoughts  About  Karma  85 

righteously  condemns  his  son  for  some  crime,  but  in  the  eye 
of  Karma  parent  and  child  both  stand  related  to  the  crime. 
Or,  it  may  be  a  case  of  parental  hypocrisy  showing  itself  as  a 
lack  of  the  sense  of  justice  on  the  part  of  the  child.  If  we 
could  look  into  the  past  with  clear  vision  we  should  be  able 
to  relate  the  past  to  the  present  and  trace  the  workings  of 
the  great  Law  which  burns  in  order  to  purify,  and  "kills  to 
make  alive." 

Knowing  this,  all  should  work  with  the  Law  intelligently. 
Even  the  weakest  and  most  despairing  can  learn  the  great 
lesson  of  Karma,  of  the  evil  results  of  wrong,  and  rise  by 
strong  will  and  endeavor  to  a  nobler  life.  Each  aspiration 
and  effort  upward  is  a  step  gained,  and  if  persevered  in  will 
result  in  complete  victory  over  our  own  lower  nature,  and 
over  all  external  circumstances  which  mar  or  impede.  It  is 
the  old  teaching — "Gird  up  the  loins  of  your  mind" — "Let 
us  lay  aside  every  weight  and  sin  which  doth  so  easily  beset 
us,  and  let  us  run  with  patience  the  race  that  is  set  be- 
fore us." 

To  assume  as  some  do,  that  their  Karma  is  of  a  certain 
fixed  kind,  and  to  refuse  to  act  in  accordance  with  wisdom 
and  the  moral  law,  is  folly  from  every  point  of  view  and 
produces  evil  results,  often  very  quickly.  There  is  another 
view  of  Karma  which  is  as  false  as  the  orthodox  notion  of 
hell,  but  which  even  some  so-called  Theosophists  have 
taught.  No  longer  consigning  to  hell  those  whom  they 
dislike  or  have  injured,  they  use  the  word  Karma  instead  and 
say  with  hypocritical  humility,  "Let  us  leave  him  to  his 
Karma!" 


86  Mysteries  of  the  Heart  Doctrine 

This  view  of  Karma  pertains  to  an  evil  heart  and  a 
diseased  intelled;  it  tends  to  harden  the  heart  and  kill  out 
compassion.  People  of  this  class  excuse  themselves  from 
helping  the  needy,  saying,  "  It  would  interfere  with  Karma." 
Those  who  think  and  speak  thus  cannot  realize  the  truth 
of  Universal  Brotherhood,  and  cannot  believe  that  all  are 
parts  of  a  great  whole,  and  that  one  member  of  the  body 
cannot  suffer  without  the  other  members  also  suffering. 
It  is  the  sin  of  Cain,  "Am  I  my  brother's  keeper?"  and 
it  lies  at  the  root  of  much  of  the  terrible  misery  now  exist- 
ing in  the  world. 

There  is  another  wrong  conception  of  Karma  closely  al- 
lied to  the  above  which  is  as  old  as  the  book  of  Job,  and 
still  existing.  Job's  friends  concluded  that  he  must  have 
sinned  deeply  because  he  suffered  deeply.  Many  still  rea- 
son in  Hke  manner.  Because  sin  is  followed  by  suffering 
it  does  not  follow  that  in  every  case  suffering  is  caused  by 
sin  on  the  part  of  him  who  suffers.  If  this  were  so  then 
the  Helpers  of  Humanity,  who  have  been  great  sufferers, 
would  be  great  sinners.  The  mother  in  helping  her  sick 
child  suffers;  the  nurse  in  the  fever  hospital  suffers;  and 
the  Great  Helpers  who  have  traveled  the  path  we  tread, 
and  out  of  their  great"  knowledge  and  compassion  help 
us,  also  suffer.  They  suffer  "in  holding  back  with  strong 
hands  the  heavy  Karma  of  the  world"  through  coming 
close  to  those  whom  they  would  help,  just  as  those  who 
heroically  save  imprisoned  miners  must  needs  suffer  from 
the  poisonous  atmosphere  that  has  to  be  passed  through  in 
order  to   reach   the   sufferers.     And   we    all,   in    degree,    in 


Right  Thoughts  About  Karma  87 

like  manner  suffer,  and   there  is  a  joy  in  it,  too,  when  we 
help  those  who  are  weak  and  needy. 

Great  errors  are  great  and  dangerous,  because  of  having 
a  similarity  to  great  truths,  and  the  awful  doctrines  of 
substitution  and  vicarious  atonement,  as  known  to  ortho- 
doxy, which  are  strangling  the  souls  of  myriads  in  the 
Western  World  today,  are  dangerous  because  of  their  sim- 
ilarity to  truth.  For  "helping  and  sharing,"  which  is 
Brotherhood,  is  the  law  of  the  Universe — from  the  Man- 
ifested Logos  to  the  act  of  the  humblest  servant  of  the  Law 
who  helps  another  to  bear  a  heavy  burden,  "and  so  fulfills 
the  law  of  Christ."  It  is  in  this  spirit  that  one  of  the 
Great  Helpers  of  the  race  speaks  of  Karma,  where  he  says: 

Let  not  the  fruit  of  good  Karma  be  your  motive,  for  your  Karma,  good 
or  bad,  being  one  and  the  common  property  of  mankind,  nothing  good  or 
bad  can  happen  to  you  which  is  not  shared  by  many  others.  Hence  your 
motive  being  selfish  can  only  generate  a  double  eiFeft,  good  or  bad,  and 
will  either  nullify  your  good   action,  or  turn  it  to  another  man's   profit. 

There  is  no  happiness  for  one  who  is  ever  thinking  of  self 
and  forgetting  all  other  selves.  The  Universe  groans  under  the  weight  of 
such  action  (Karma)  and  none  other  than  self-sacrificial  Karma  relieves  it. 
How  many  of  you  have  helped  humanity  to  carry  its  smallest  burden  that 
you  should  regard  yourselves  as  Theosophists  ? 

Such  is  the  Law  that  moves  to  righteousness. 
Which  none  at  last  can  turn  aside  or  stay ; 

The  heart  of  it  is  Love,  the  end  of  it 

Is  Peace  and  Consummation  sweet.      Obey  ! 


THEOSOPHY     FOR     THE 
YOUNG 


c^^S 


WIDESPREAD  interest  in 
the  psychology  of  child- 
hood is  one  of  the  signs 
of  the  times.  This  is  only  logical.  With 
the  gradual  breaking  down  in  the  minds  of 
men  of  a  blind  belief  in  dogmas,  there  came  a 
gradual  building  up  of  a  belief  in  the  doctrine  of  evo- 
lution. If  present  conditions  are  the  logical  outgrowth 
of  the  past — for  evolution  is  but  the  written  record 
of  Karma,  the  inexorable  law  of  cause  and  effect — 
then  the  future  will  be  the  child  of  the  present  and 
we  can  make  it  what  we  will.  All  future  evolution, 
therefore,  depends  upon  how  early  a  true  knowledge 
of  life  and  destiny  may  come  to  the  generations  of 
men  and,  naturally,  those  who  realized  this  came  to 
believe  that  nothing  was  of  greater  importance  than 
""""     the   right   education    of  the  child.       For 

the    future    of 
humanity     de- 
pends. 


90  Mysteries  of  the  Heart  Doctrine 

Thus  the  minds  of  men  were  ready  for  Theosophy,  the 
eternal  doctrine  of  the  Soul,  when  it  was  brought  to  this 
Western  world  twenty-five  years  ago  by  Helena  P.  Bla- 
vatsky.  She  taught  us  that  we  are  souls,  Souls,  the  creators, 
not  the  victims,  of  our  own  destiny  and  that  all  evolution 
is  in  our  own  hands.  And  to  no  class  did  her  great  heart 
go  out  with  more  compassion  than  to  the  misunderstood, 
mistrained  children  of  the  world.     These  are  her  own  words: 

If  we  had  money  we  would  found  schools  which  would  turn  out  some- 
thing else  than  reading  and  writing  candidates  for  starvation.  Children 
should  above  all  be  taught  self-reliance,  love  for  all  men,  altruism,  mutual 
charity,  and,  more  than  anything  else,  to  think  and  reason  for  themselves. 
We  would  reduce  the  purely  mechanical  work  of  the  memory  to  an  abso- 
lute minimum,  and  devote  the  time  to  the  development  and  training  of  the 
inner  senses,  faculties  and  latent  capacities.  We  would  endeavor  to  deal 
with  each  child  as  a  unit,  and  to  educate  it  so  as  to  produce  the  most  har- 
monious and  equal  unfoldment  of  its  powers,  in  order  that  its  special  apti- 
tudes should  find  their  full  natural  development.  We  should  aim  at  creat- 
ing free  men  and  women,  free  intelleftually,  free  morally,  unprejudiced  in 
all  respects,  and,  above  all  things,   unselfish. —  \^Key  to   Theosophy^ 

Those  who  live  in  heart-touch  with  children  are  often 
astonished  by  the  mystical,  spiritual  character  of  their  ear- 
liest questions: 

Who  am  I?  Where  did  I  come  from  and  how  did  I  get  here?  Why 
don't  we  see  the  wind?  What  makes  the  grass  grow?  What  does  "for- 
ever and  ever"  mean?  What  makes  the  flowers  and  insefts  die  every  Au- 
tumn and  then  come  back  to  us  every  Spring?  What  is  the  moon?  Where 
did  the  stars  come  from?     What  is  the  sun?     What  is  God? 

The  child  of  three  or  four  never  concerns  himself  about 
the  style  of  his  garments,  or  the  price  of  coal,  or  the  last 


Theosophy  for  the  Young  91 

election.  His  questions  force  us  to  believe  that  this  little 
Pilgrim  Soul  intuitively  divines  the  nature  of  the  journey- 
before  him  and  therefore  asks  for  spiritual  knowledge^  the 
only  compass  that  can  guide  him  through  it.  "The  Soul 
knows  what  it  requires,"  and  it  is  therefore  the  most  im- 
portant thing  in  the  world  that  these  early  mystic  ques- 
tions of  the  child  be  answered  rationally. 

Why  is  this  important?  Because  the  child  is  a  soul,  a 
warrior,  early  destined  to  enter  that  battle  which  we  call 
life.  Shall  that  divine  Warrior-Soul  express  itself  in  the 
street  fight,  in  business  "competition,"  in  "professional 
jealousy" — the  curse  of  the  world  of  art?  Or  shall  the 
Warrior  do  battle  with  the  lower  personal  nature,  that  ele- 
mental self  which  is  harder  to  conquer  than  it  is  to  take  a 
city?  It  all  depends  upon  the  ideals  given  to  a  child  dur- 
ing the  earliest  years  of  life;  and  that  he  looks  to  us  for  spir- 
itual, high  ideals  his  questionings  clearly  indicate.  "Give  me 
a  child  until  he  is  seven,"  said  Katherine  Tingley,  "and  not 
all  the  temptations  of  the  world  can  move  him  afterwards, 
for  he  will  have  learned  the  divinity  of  his  own  soul." 

Into  battle,  then,  the  Warrior-Soul  must  go,  and  what 
is  the  armor  that  will  render  him  invincible?  It  is  a 
knowledge  of  what  life  is,  a  knowledge  of  himself,  of  the 
duality  of  his  own  nature,  of  the  angel  and  the  demon 
within  his  own  heart,  each  struggling  for  mastery;  a  knowl- 
edge of  the  dual  forces  he  must  meet  and  use  and  trans- 
mute by  the  alchemy  of  the  spiritual  will;  a  knowledge  of 
his  own  divinity,  that  he  is  a  Soul,  therefore  unconquera- 
ble, never  to  be  dominated  by  anything  save  the  dictates 


92  Mysteries  of  the  Heart  Doctrine 

of  his  own  conscience,  his  own  Higher  Self.  In  a  word, 
the  armor  he  needs  is  Theosophy. 

And  Katherine  Tingley  tells  us,  what  the  World  Teach- 
ers have  ever  told  a  heedless  humanity,  that  the  time  for 
a  Warrior  to  put  on  his  armor  is  before  battle,  not  after. 
Does  the  soldier  wait  until  after  the  engagement  before 
shouldering  his  rifle  and  filling  his  cartridge  belt?     No! 

Yet  for  ages  young  souls  have  gone  into  this  arena  of 
struggle  with  passion,  appetite,  and  self,  all  unarmed,  un- 
equipped. Can  we  wonder  that  the  world  is  clogged  with 
moral  wrecks;  that  the  average  man  dies  a  disappointed 
man,  glad  to  get  away;  that  so  many  young  men  rush 
into  suicide  or  excess  at  the  first  disappointment;  that  so 
many  young  women  sink  down  into  hysteria  or  some  ner- 
vous trouble?  Must  the  children  of  the  race  forever  run 
the  same  risks,  waste  their  best  years,  suffer  needless  pain, 
squander  their  energy  and  time  uselessly — all  because  they 
enter  the  battle  of  life  without  their  spiritual  armor? 


Humanity  has  awakened  to  its  duty  to  childhood  at  va- 
rious cyclic  periods  of  the  past.  At  such  times  some  great 
World  Teacher  has  always  come,  God's  Messenger  of  the 
Truth.  Again  have  men  awakened  to  their  duty  to  the 
children  of  the  race,  and  again  the  Great  Teachers  have 
come,  Helena  P.  Blavatsky,  William  Q.  Judge  and  Kath- 
erine Tingley.  They  have  given  us,  in  Theosophy,  a 
shining  armor.  Those  who  wear  it  no  pressure  can  crush, 
no  foe  can  make  yield  an  inch.     And  the   hearts  of  those 


Theosophy  for  the  Young  93 

who  think  more  about  others  than  they  do  about  them- 
selves, go  out  with  a  great  yearning  to  the  children  of  the 
race.  They  yearn  to  clothe  them,  the  Warriors  of  the  fu- 
ture, in  this  shining  armor. 

How  can  this  be  done?  Katherine  Tingley  has  told  us 
—  in  symbol.  When  shall  it  be  done?  Before  battle^  at 
that  critical  early  period  when  the  child  begins  to  look  out 
over  life  and  demands  of  us  the  deepest,  most  mystical 
truths. 

Why  can  we  teach  the  child  philosophy  only  in  sym- 
bolic form?  Because  the  soul  is  the  microcosm,  a  "world 
in  miniature,"  the  mirror  of  the  Universe.  This  many 
mystics  have  declared  and  believed,  but  Helena  P.  Bla- 
vatsky  was  the  first  Teacher  of  modern  times  to  put  it  on 
a  logical  basis,  capable  of  absolute  demonstration  and  proof. 
This  means  that  the  child  passes  through,  in  the  course 
of  his  psychological  development,  all  the  stages  through 
which  humanity  has  passed  in  Its  long  cyclic  journey.  And 
any  one  who  has  lived  with  children  has  abundant  proof 
that  the  earliest  years  of  life  are  the  analogue  of  the  racial 
Golden  Age.  Then  speech  was  no  more  needed  by  man 
than  by  the  babe,  for  men  stood  soul  to  soul,  transparent 
to  each  other  and  to  the  Divine  Self  of  the  World.  Truth 
was  not  a  matter  of  reason,  but  of  inner  illumination.  All 
the  visible  was  but  the  divine  symbol  of  the  Invisible.  It 
is  this  clearness  of  vision  that  is  native  to  the  little  child, 
and  that  is  why  he  will  grasp  the  deepest  truths  with  per- 
fed:  ease  if  presented  in  the  right  way — Karma,  Brother- 
hood, Compassion,   Cyclic   Law,  Reincarnation.     And  It  Is 


94  Mysteries  of  the  Heart  Doctrine 

upon  the  true  methods  of  symbolic  education,  which  are 
now  being  demonstrated  at  the  Raja  Yoga  School  for  Chil- 
dren at  Point  Loma,  that  the  educational  methods  of  the 
future  will  be  based.  Such  symbolic  training  has  for  some 
years  been  carried  on  in  part  in  the  Lotus  Groups  of  the 
Universal  Brotherhood  all  over  the  world. 

Must  we,  before  we  can  hope  to  give  this  shining  armor 
to  little  children,  become  Adepts  or  even  Masters  of  Sym- 
bology?  Not  at  all.  Study  Theosophy  in  the  right  spirit, 
make  it  a  living  power  in  your  life,  use  common  sense, 
and  get  into  sympathy  with  the  souls  of  your  children.  There 
is  the  secret — sympathy.  That  explains  why  the  most  un- 
learned mother  can  give  her  child  more  of  the  truth  than 
the  learned  "psychologist"  of  a  certain  type  who  would 
experiment  on  the  soul  of  a  child,  could  he  only  pin  one 
to  his  laboratory  table,  as  naively  as  he  would  vivised:  a 
frog. 

Nature  is  the  eternal  symbol.  When  a  child's  questions 
indicate  that  he  Is  ready  for  the  truths  of  Karma,  Rein- 
carnation, Cyclic  Law,  take  him  to  Nature.  There  are  the 
cyclic  phases  of  the  moon,  of  the  seasons,  of  day  and 
night,  of  the  coming  and  going  of  birds,  flowers  and  in- 
sects. What  is  more  symbolic  of  Reincarnation,  or  per- 
chance that  miracle  of  the  "second  birth"  than  the  life 
history  of  a  butterfly?  This  Is  but  the  merest  hint  of  what 
symbolic  education  means.  But  the  child  whose  soul  is 
transparent  to  the  World  Soul,  who  sees  In  every  tree 
and  stone  and  bird  a  brother,  who  feels  a  compassionate 
yearning  to  help  the  lower  kingdoms — which  Is  the  mean- 


Theosophy  for  the  Young  95 

ing  of  his  dominion  over  them — such  a  child  will  not 
grow  to  manhood  still  asking,  "Why  am  I  here?"  or, 
"What  is  God?"  For  the  object  of  true  education,  as 
Theosophy  clearly  shows,  is  not  to  lay  up  a  store  of 
facts  in  the  child's  head,  but  a  store  of  love  in  his  heart. 
The  great  truths  of  life  and  condud:  cannot  be  brought 
to  the  child  better  than  by  good  symbolic  stories.  Many 
such  have  come  down  to  us  from  the  Greeks,  the  He- 
brews and  even  the  Golden  Age.  But  they  do  not  exist 
in  just  the  form  adapted  to  the  needs  of  the  child  of  to- 
day. Educators  realize  this  and  therefore  rarely  use  them 
until  rewritten  and  adapted.  But  who  is  able  to  do  this,  to 
infallibly  sift  the  true  from  the  false,  and  base  such  stories 
on  a  right  and  clear  philosophy?  Obviously,  no  one  but  a 
master  or,  at  least,  a  disciple  of  such  a  philosophy.  Thus 
it  is  that  one  great  need  today  is  a  good  symbolic  litera- 
ture for  children.  As  if  in  answer,  the  beginning  of  such 
a  literature  has  already  been  made  in  ^he  Little  Build- 
ers and  T^he  Coming  of  the  King,  written  by  students 
of  the  World  Teacher,  Katherine  Tingley.  These  con- 
tain, in  symbolic  form,  the  fundamental  truths  of  Theoso- 
phy, of  Brotherhood  as  a  fact  in  Nature,  of  Compassion  as 
the  higher  law,  of  Karma,  Reincarnation,  Cycles.  They 
give  glimpses  of  that  sacred  relation  of  Teacher  and  pu- 
pil of  which  we,  as  a  race,  know  almost  nothing,  but  which 
was  the  glory  of  the  Golden  Age — which  was,  in  fact, 
what  made  a  Golden  Age  possible.  More  than  all,  these 
books  are  filled  with  the  spirit  of  true  religion,  that  con- 
scious nearness  to  God,  the  Divine  Self  of  the  world,  unto 


g6  Mysteries  of  the  Heart  Doctrine 

whom  each  act  should  be  a  loving,  selfless   sacrifice.     It  is 

this  which  makes  Theosophy  such  a  safeguard  to  the  young. 

The  philosophers  of  ancient  days  spake  unto  the  adult. 

Katherine  Tingley  speaks  to  the  youth  and  the  little  child. 


HUMAN    LIMITATIONS 

THE  horizons  of  the  human  soul  are  Time  and 
Space.  These,  and  these  alone,  limit  its  vision, 
and  both  these  may  be  conquered.  They  are  be- 
ing conquered  so  far  as  physical  man  it  concerned,  by  even 
a  materialistic  age ;  the  time  of  transit  between  countries  has 
been  shortened  from  months  to  days  or  hours;  the  laborious 
output  of  the  scribe  is  replaced  by  the  roaring  flood  of  the 
printing  press ;  thought  leaps  along  electric  wires  and  lays  the 
news  of  the  East  at  the  feet  of  the  West  long  before  it, 
marked  by  the  slower  progress  of  the  sun,  has  actually  hap- 
pened. By  each  achievement  in  science,  by  each  conquest 
over  Nature,  man  extends  his  domain  in  the  material  world. 

But  it  is  not  in  the  annihilation  of  time  and  space  that 
man  will  find  his  greatest  help.  It  is  when  he  has  recognized 
their  true  value  and  made  them  his  servitors.  For  time  is 
practically  infinite ;  so  long  as  suns  and  stars  endure,  so  long 
must  moment  follow  moment.  And  space  as  the  arena  of 
time  is  equally  infinite ;  given,  therefore,  an  infinite  time  and 
an  infinite  field  for  its  opportunities,  what  may  not  the  soul 
(a  portion  of  the  infinite)  accomplish? 

The  creative  gods  work  ceaselessly,  and  as  the  eons  roll  on 
a  universe,  a  world,  a  MAN,  appears!  Is  there  not  here  set 
for  man  an  example  and  an  encouragement  which  are  truly 
divine?  The  key-note  to  all  accomplishment  is  patience. 
What  need  for  the  immortal  toiler  within  the  human  breast 


98  Mysteries  of  the  Heart  Doctrine 

to  hurry  or  to  worry?  Why  need  the  soul  be  dismayed  at 
the  magnitude  of  any  task,  however  herculean?  If  it  be  not 
accomplished  today,  other  days  will  certainly  bring  it  to  pass. 

Upon  the  plane  of  the  soul  there  is  no  time;  that  illusion 
exists  only  in  the  phenomenal  world.  To  the  soul,  it  is 
always  NOW,  whether  its  life  in  the  body  have  been  one, 
fifty,  or  a  hundred  years.  So  it  must  learn  to  look  upon  ma- 
terial life  as  a  field  into  which  it  goes  to  sow  or  to  reap,  but 
which  will  remain  apart  whether  it  sow  or  reap,  or  cease  both 
of  these  during  the  long  rest  of  death.  It  must  learn  that  it 
returns  life  after  life  to  continue  any  incompleted  task,  just  as 
the  reaper  returns  day  after  day  until  the  harvest  is  garnered. 

Looking  at  life  from  these  larger  view-points,  that  which 
may  be  accomplished  by  the  soul  is  practically  limitless. 
Suppose  one  who  can  scarcely  distinguish  colors  sees  the 
work  of  a  Titian,  and  resolves  within  his  own  soul  to  become 
the  artistic  equal  of  that  master.  He  may  be  so  limited  by 
circumstances  that  all  he  can  do  in  this  life  is  to  dream  of 
what  he  would  do  if  he  had  the  opportunity.  But  his  earn- 
est desire  is  a  force  which  attends  him  in  his  next  life,  and  in 
this  next  life  his  circumstances  yield  to  the  will  which  has 
been  born  of  that  hampered  past,  and  he  begins  to  paint — 
crudely  and  imperfectly  it  may  be — yet  he  has  taken  the 
first  step  upon  a  pathway  which  opens  up  limitless  vistas. 

And  so  with  music,  the  drama,  philosophy,  mathematics,  or 
in  any  diredion  in  which  the  soul  yearns  toward  the  Perfed:. 
There  is  no  limit  to  achievement  save  time ;  and  time,  hum- 
bled and  conquered,  becomes  man's  tireless,  faithful  helper. 
If  time  seems  brief  in  view  of  the  tasks  to  which  the  soul 


Human  Limitations  99 

has  addressed  itself,  it  is  because  the  soul  has  not  looked 
beyond  the  horizons  of  the  present  life — it  has  failed  to 
perceive  those  infinite  perspectives  which  stretch  away  before 
the  gaze  of  him  who  sees  life  as  it  really  is. 

For  birth  and  death  are  but  the  raising  and  the  dropping 
of  the  curtain  between  the  scenes  of  one  continuous  drama. 
The  motive  of  the  play  remains  the  same,  the  actors  are  the 
very  same.  But  each  slowly  creates  the  character  he  por- 
trays ;  and  as  he  plays  his  part  well  or  ill,  so  will  limitations, 
like  galling  fetters,  cripple  his  every  effort,  or  time  and 
opportunity  make  obeisance  to  him  and  the  very  "stars  in 
their  courses"  fight  for  him. 

There  is  a  great  purpose  lying  hidden  in  the  Divine 
Thought,  and  one  which  no  puny  human  will  can  thwart  or 
hinder.  As  a  portion  of  this  divine  thought,  as  a  chosen 
channel  for  its  manifestation,  all  man's  limitations  must 
disappear  when  he  conforms  his  life  to  the  divine  plan. 
Who  will  dare  assert  that  sin,  selfishness,  sensuality,  pride, 
ambition,  or  any  of  the  many  motives  of  the  lower  self,  con- 
stitute any  portion  of  the  Eternal  Purpose  in  the  Eternal 
Mind?  Yet  men  murder  and  slay,  climb  up  over  the  fallen 
and  perishing,  rob,  torture,  and  maim,  for  these  false  ideals, 
and  then  mourn  because  human  life  is  so  surrounded  by 
limitations ! 

Out  upon  the  false  philosophies  of  today!  Men  must 
recognize  that  they  are  divine,  not  born  in  sin;  that  they  are 
immortal  souls,  not  decaying  bodies;  that  their  future  de- 
pends not  upon  the  whim  or  caprice  of  some  vengeful 
creator,  but  upon  their  own  acts  and  thoughts. 


lOO  Mysteries  of  the  Heart  Doctrine 

The  earth  belongs  to  man  to  make  or  to  mar,  as  he  sees 
fit.  He  can  cut  away  its  forests  and  so  create  cyclones  and 
famines,  as  though  his  were  the  powers  of  malignant  genii; 
he  can  sow  the  dragon-teeth  of  unbrotherliness  and  hatred, 
and  reap  war  and  pestilence.  No  power  can  stay  the  effect 
of  the  causes  he  can  set  up;  the  destiny  of  man  rests  ab- 
solutely upon  himself  He  may  be  either  a  god  or  a  devil; 
he  may  make  earth  a  heaven  or  a  hell.  But  the  larger 
purpose  of  Nature  will  ultimately  interpose  insurmountable 
obstacles  in  his  path  if  he  chooses  the  part  of  devil,  and 
these,  and  these  alone,  constitute  human  limitations.  And 
Nature  does  this  in  answer  to  his  own  appeal  to  the  law  of 
cause  and  effed ;  he  has  set  up  the  evil  cause  and  must 
reap  its  due   effect. 

So,  when  war,  famine,  pestilence,  or  cyclone  desolates  the 
earth,  let  man  no  longer  hide  behind  the  pretext  of 
"the  decrees  of  Providence,"  "fallen  human  nature,"  or 
other  ignorant  excuse;  but,  recognizing  his  responsibility; 
deliberately,  firmly  and  wisely  set  about  remedying  these 
evils  himself,  remembering  that  "upon  human  shoulders  rests 
the  responsibility  for  human  progress." 


THE     DRAMA 

N  the  palmy  days  of  Greece,  before 
the  Greek  wars  became  wars  of  plun- 
der, before  the  Symposium  became 
degraded  into  the  mere  drinking-party, 
dramatic  presentations  were  a  great  feature 
in  the  life  of  the  people.  The  theater  was  in  some  respects 
the  most  important  of  Greek  institutions.  In  it  pageants 
and  ceremonials  of  many  kinds  took  place,  and,  because 
of  the  great  religious  dramas  there  enadied,  the  theater  be- 
came the  chief  source  of  culture  for  the  Greek  populace. 

The  picture  fascinates.  Under  the  blue,  blue  Southern 
sky  the  theater  itself  formed,  almost  without  exception,  from 
a  natural  canyon ;  tier  after  tier  of  simple  stone  seats  about  a 
circular  stage  whose  floor  was  the  leveled  earth;  there  were 
enacted  the  mystery-dramas  of  ancient  days.  For  the  great 
dramas  of  Greece  were  essentially  religious.  They  were 
written  by  philosophers.  Initiates,  who  wrote  them  for  the 
purpose  of  bringing  to  men's  minds,  in  parable  and  sym- 
bolic presentation,  a  true  philosophy  of  life. 

iEschylus  was  such  a  teacher,  and  his  mystic  dramas  came 
from  a  heart  filled  with  compassion  for  the  unthinking 
masses  about  him.  Why  did  he  choose  to  teach  them  this 
way?  Because  he  was  wise.  He  knew,  as  the  Teachers  of 
men  have  always  known,  that  the  multitudes  can  be  reached 
only  by  the  symbol,  the  parable.     Buddha  and  Jesus  spake 


I02  Mysteries  of  the  Heart  Doctrine 

unto  the  multitudes  in  parable;  only  to  their  pledged  dis- 
ciples, the  initated,  did  they  reveal  "the  mysteries  of  the 
kingdom  of  God,"  /*.  ^.,  the  unveiled  truth. 

jiEschylus  knew,  as  did  Socrates,  that  the  Greek  people 
needed  nothing  so  much  as  a  true  philosophy  of  life;  and, 
because  he  yearned  to  give  them  glimpses  of  the  truth,  he 
wrote  the  great  symbolic  dramas  that  have  come  down  to  us, 
Oresteiad,  Prometheus^  the  Eumenides  and  others.  And,  wit- 
nessing these  mystery-plays,  the  people  drank  in  divine 
truth,  not  with  their  intellects,  but  with  their  souls.  For  the 
true  drama,  whether  in  ancient  Greece  or  modern  America, 
teaches  man  not  by  filling  his  brain  with  information,  but  by 
awakening  his  soul,  by  lighting  anew  the  fires  upon  the  altar 
of  his  heart,  by  lifting  his  consciousness  to  a  higher  plane  than 
that  of  passion  or  mere  intelled. 

Yet  the  Greeks  were  selfish  after  all,  the  drama  became 
degraded,  the  true  Light  became  obscured  by  the  mists  of 
illusion,  and  Greece  entered  upon  a  cycle  of  despair  and 
darkness. 

It  is  significant  that  conditions  today  closely  parallel  those 
which  existed  in  old  Greece,  during  that  critical  time  when 
Socrates  was  given  the  poison  cup,  when  even  -^schylus  was 
charged  with  profanation  of  the  mysteries.  On  one  hand 
there  was  then,  as  now,  much  political  ambition;  on  the 
other,  a  great  awakening  among  all  classes  on  the  subject  of 
a  true  philosophy  of  life,  with,  as  a  logical  result,  numerous 
"cults"  and  "isms."  There  was  much  skepticism  in  the  air. 
There  was,  among  some,  an  almost  fanatical  faith  in  the 
reality  of  the  unseen,  the  inner;  there  was  much  speculation 


The  Drama  103 

concerning  the  soul,  immortality,  the  real  nature  of  man,  and 
his  ultimate  destiny.  It  was  a  time  of  transition,  a  cyclic 
period,  when  the  destiny  of  the  Greek  nation  hung  in  the 
balance. 

Knowing  this,  the  Initiate-Teachers  of  that  day  did 
their  utmost  to  awaken  the  people  to  a  realizing  sense  of 
their  position,  to  get  them,  if  possible,  to  face  themselves ^  that 
they  might  become  acquainted  with  themselves.  To  this  end 
Socrates  asked  his  mystic  questions;  Plato  lectured  in  the 
grove  of  Academus;  Zeno  to  his  "Men  of  the  Porch,"  the 
Stoics;  Demosthenes  to  the  politicians  of  Athens.  Yet,  by 
means  of  his  deeply  religious,  symbolic  dramas,  ^schylus 
reached  more  hearts  than  did  the  philosophers,  for  then,  as 
today,  to  nothing  did  the  masses  respond  more  quickly  than 
to  truth  in  symbolic  form,  to  music,  to  sculpture,  the  temple 
frescoes,  the    temple    processionals  and  the    mystery-drama. 

Looking  back  to  old  Greece  from  the  vantage  ground  of 
the  present,  it  is  easy  to  determine  that  the  true  symbolic 
drama,  the  mystery-play,  was  the  one  little  spot  on  which 
alone,  the  Teacher,  like  Archimedes,  could  rest  the  instru- 
ment that  should  lift  all  Greece.  The  drama,  mirroring  as  it 
did  the  truths  of  the  soul  and  the  meaning  of  the  soul's 
experience,  was  the  only  means  by  which  these  truths  could 
be  brought  to  the  consciousness  of  all  men,  high  and  low, 
wise  and  ignorant.  The  true  symbolic  drama  was  a  spiritual 
magnet,  attrading  all  classes,  all  who  lived  or  desired  to  live 
in  the  higher,  the  resourceful,  part  of  their  own  natures. 
Had  the  reaction  been  tided  over,  had  the  drama  of  ancient 
Greece   been  kept — no  matter  what  the  cost — close  to  the 


I04  Mysteries  of  the  Heart  Doctrine 

hearts  of  the  people  and  on  the  high  plane  from  which 
iEschylus  spoke,  until  the  transition  period  passed,  Greece 
would  have  been  saved. 

Alas!  this  was  not  done.  The  greatest  Teacher  cannot 
save  a  world,  nor  a  nation,  nor  even  a  community,  alone. 
He  must  have  an  instrument  through  which  to  work.  He 
needs  the  host  about  him,  his  warriors,  his  disciples.  They 
are  his  instrument.  If  their  faith  wanes,  then  there  is  no 
protection  for  the  Teacher,  none  for  the  philosophy  he  would 
teach,  and  the  Powers  of  Darkness  sweep  it  away.  And 
thus  it  was  in  Greece. 

Humanity  today  is  passing  through  just  such  a  transition 
period  as  Greece  passed  through.  An  unusual  interest  in 
the  symbolic  drama  is  one  of  the  signs  of  the  times.  Men 
are  groping  for  the  light  of  soul,  and  thanks  to  the  Wise 
Ones  who  always  hear  the  heart  cry  of  the  world's  children 
and  never  fail  to  answer  it,  today  the  Sun  is  rising. 

Yet,  as  a  whole,  humanity  is  still  unable  to  distinguish  be- 
tween "the  fires  of  lust"  and  "the  sunlight  of  life."  As  a 
result,  even  the  well-meaning  drift  from  the  pure  to  the 
impure  drama,  from  music  which  lifts  the  soul  to  that  which 
degrades  it,  from  "The  EumenideSy*  for  instance,  to  the 
modern  "psychological  novel"  or  "problem-drama,"  ignor- 
antly  believing  both  to  be  well-springs  of  culture.  The 
voice  of  the  soul  has  been  disregarded  so  long  that  very  few 
are  able  to  distinguish  it  infallibly  .from  the  parrot  whisper  of 
the  elemental  self  Men  have  too  long  lost  the  knowledge 
of  their  own  natures,  of  their  seven-fold  constitution  and, 
seeking  quasi-comfort  in  the   dogma  that   they  have  souls. 


The  Drama  105 

somewhere,  they  have  utterly  lost  sight  of  the  truth  that 
they  are  souls.  Verily,  the  time  is  at  hand  when  the  Great 
Teacher  should  come  in  answer  to  the  heart-cry  of  humanity 
for  "more  light."  And  because  the  drama  is  like  a  magnet, 
drawing  all  classes  within  the  circle  of  its  influence,  the  Great 
Teacher  could  have  no  more  potent  means  of  touching  the 
hearts  of  men — for  the  drama  is  always  symbolic,  if  not  of 
truth,  then  of  error.  When  cold  intellect  is  tipped  off  the 
pedestal  upon  which  civilization  has  placed  it,  and  when  the 
heart  of  humanity  is  lifted  out  of  its  darkness,  and  cheered, 
and  healed,  and  placed  where  the  Sun  may  shine  upon 
it,  then  the  Battle  of  the  Ages  will  be  won.  Has  not  a  Wise 
One  among  the  ancients  taught  us  that  "Out  of  the  Heart 
come  all  the  issues  of  life?"  And  is  not  a  Great  Teacher 
at  present  bringing  to  men,  not  more  facts,  nor  more  cold 
intelled,  nor  more  machinery  nor  more  medicines,  but  the 
ancient,  blessed  "Doctrine  of  the  Heart?"  And  it  is 
the  heart  that  music  and  the  symbolic  drama  reach.  That 
is  the  secret  of  the  power  of  these  arts  to  regenerate. 

A  few  years  ago  the  I  sis  League  of  Music  and  Drama  was 
organized  by  Katherine  Tingley,  the  successor  of  Helena  P. 
Blavatsky  and  William  Q.  Judge,  and  the  Foundress  of  The 
Universal  Brotherhood. 

The  objedts  of  the  Isis  League  are  as  follows:  (i)  To 
emphasize  the  importance  of  Music  and  the  Drama  as  true 
educational  factors,  and  (2)  to  educate  the  people  to  a  knowl- 
edge of  the  true  philosophy  of  life  by  means  of  dramatic 
presentations  of  a  high  standard,  and  the  influence  of  the 
grander  harmonies  of  music. 


io6  Mysteries  of  the  Heart  Doctrine 

By  the  members  of  this  League  one  of  the  greatest  of  the 
ancient  mystery-plays  has  been  given,  ^^  The  Eumenides''  of 
iEschylus.  This  drama,  as  all  students  of  Greek  philosophy 
know,  deals  with  great  philosophical  and  mystical  tenets. 
Majestically,  with  magnificent  arrangement  of  scene  and 
color,  with  classical  music  and  rhythmic  motion,  the  students 
again  portrayed  this  tragedy  wherein  the  dramatis  persona 
were  half  mythical,  half  historical,  and  in  which  were  im- 
parted the  great  truths  of  life  and  destiny.  Much  was 
apparent  to  the  multitude,  but  the  deeper  teachings  could 
only  be  comprehended  by  those  who  had  eyes  to  see.  This 
drama  was  given  in  New  York  and  other  cities,  as  well  as  at 
Point  Loma,  and,  being  unique  both  in  purpose  and  in 
representation,  it  sounded  the  key-note  of  a  higher  dramatic 
art  than  has  existed  in  the  world  for  many  centuries. 

Two  years  ago  a  greater  mystery-play  was  presented  at 
Point  Loma,  "The  Travail  of  the  Soul,"  giving  in  symbolic 
form  the  cyclic  path  of  pain  and  experience  which  every  soul 
must  traverse  as  it  journeys  to  the  Light. 

"  He  who  runs  may  read."  Is  it  not  plain  that  the  an- 
cient mystery- dramas  shall  be  revived  and  that  speedily? 
Events  move  swiftly  these  days  and  almost  before  we  waken 
to  our  longings  the  longed-for  event  is  at  hand. 

In  the  flowing  sentences  of  the  Platonic  dialogue,  the 
true  philosophy  of  life,  so  long  obscured,  is  once  more  given 
to  the  world  in  such  manner  that  no  antagonism  is  aroused, 
only  respect.  The  simple  Greek  and  Egyptian  costumes, 
the  devotion  and  fire  of  the  players,  the  music,  the  simple 
yet  fitting  stage  accessories,  all  bring  back  to  the  conscious- 


The  Drama  107 

ness  of  the  spectator  the  spirit  of  a  better  time,  of  higher 
ideals  long  passed  away,  but  now  under  cyclic  law  to  be 
restored.  Such  were  the  mystery-dramas  of  ancient  Egypt, 
when  music  mirrored  the  soul  and  spoke  unto  the  soul,  when 
rhythmic  motion  was  the  symbol  of  the  soul's  freedom,  as 
was  music  of  its  aspirations.  And  one  cannot  but  dream 
that  the  time  is  coming  when  the  mysteries  of  the  Sacred 
Imperishable  Land  of  America,  the  ancient  Land  of  Light, 
shall  be  restored,  under  a  bluer  sky,  in  a  freer  air,  and  in  the 
hearts  of  a  greater  humanity  than  lives  today,  even  the  great 
coming  Race. 

The  wheel  of  time  is  at  last  whirling  from  darkness  into 
light.  Already  the  true  life  is  again  being  lived  by  the 
students  on ,  Loma  Hill,  closer  and  ever  closer  to  Nature. 
And  one  who  stands  within  the  great  Amphitheater  is  almost 
persuaded  that  he  looks  out  upon  the  blue  iEgean.  There 
is  tier  upon  tier  of  seats  placed  against  the  sides  of  a  natural 
canyon,  there  is  the  leveled  earth  for  the  stage  floor,  and 
beyond  it  the  ravined  paths  leading  on  and  on  down  to  the 
very  water's  edge. 

Yet,  as  the  Pacific  is  vaster  and  more  glorious  than  the  old 
iEgean,  so  are  the  dramas  given  on  Loma  Hill  greater  than 
those  of  the  past.  They  plead  a  greater  philosophy,  they 
picture  a  purer  life,  they  are  the  utterances  of  greater  souls 
than  those  of  ancient  days.  As  Katherine  Tingley  has 
said,  "The  time  has  gone  by  for  mere  sermonizing,  mere 
theorizing."  Humanity  is  heart  hungry.  It  hungers  for 
the  ideal,  and  that  ideal  is  pictured  in  the  dramas  which  are 
and  will  be  given  in  the  great  Amphitheater. 


io8  Mysteries  of  the  Heart  Doctrine 

Walt  Whitman  has  written, 

I  sometimes  wonder  whether  the  best  philosophy  and  poetry,  or  something 
like  the  best,  after  all  these  centuries,  perhaps  waits  to  be  roused  out  yet,  or 
suggested,  by  the  perfeft  physiological  human  voice.  Beyond  all  the  power 
and  beauty  there  is  something  in  the  quality  and  power  of  the  right  voice  that 
touches  the  soul,   the  abysms. 

The  drama,  as  the  world  goes,  has  lost  the  high  fundion  it 
once  held  in  Greece  and  Egypt.  While  there  are  those  who, 
like  the  dramatists  of  old,  have  fire  and  genius,  public  taste 
has  lost  its  purity  and  our  greatest  artists  are  forced  by 
popular  demand  to  give  what  in  their  own  hearts  they  often 
do  not  approve. 

Yet  the  true  drama  shall  be  restored.  Already  the  true 
philosophy  of  life  is  to  a  degree  again  in  the  world  and  hu- 
manity is  waiting  to  receive  it;  already  is  come  the  Great 
Teacher  who  shall  do  for  America  what  iEschylus  would  have 
done  for  Greece  had  the  people  permitted.  Already  the  soul 
of  humanity  has  sent  forth  its  challenge.  The  symbolic 
dramas  enacted  in  Loma-land  but  presage  the  grander,  fuller 
art  which  is  yet  to  come.  They  sound  the  keynote  of  a  new 
philosophy  and  a  pure  ideal.  They  are  the  pledge  that  the 
pure  life,  as  yet  unrealized  save  by  the  few,  will  come  to  be 
lived  by  the  many.  For  they  speak  not  to  the  mind  only, 
but  to  the  soul,  and  when  the  soul  of  humanity  once  listens 
and  receives,  the  glory  and  the  joy  of  ancient  days  will 
burst  upon  the  hearts  of  men  like  a  flood  of  light. 


CAPITAL     PUNISHMENT 

THE  pages  of  history  are  written  not  in  words,  but 
in  deeds.  And  as,  in  glancing  at  the  past,  we 
see  certain  of  such  pages  telling  the  story  with 
emphasis,  which  at  the  time  it  was  told  was  too  mingled 
with  the  common  life  to  attract  attention,  so  do  certain 
of  our  customs  mark  our  place  in  Nature  and  tell  that 
which  in   the   confusion   of  sounds   we    do    not   hear. 

Nevertheless,  through  our  law  of  Capital  Punishment,  we 
are  writing  a  page  in  letters  of  flaming  red,  and  in  unmis- 
takable language  proclaiming  to  the  yet  unborn  our  narrow 
conceptions  of  life,  our  lack  of  finer  instincts  and  our  ig- 
norance of  adual  law.  It  is  a  bitter  comment  on  our  civ- 
ilization, a  declaration  that  our  consciousness  is  bounded 
by  the  grave,  and  that  within  these  narrow  limits  which 
we  have  drawn  for  ourselves  we  see  no  links  binding  us 
to  our  fellows. 

That  we  find  this  among  our  laws,  is  perhaps  not  strange. 
It  is  a  part  of  everything  else,  and  partakes  of  the  general 
flavor.  Good  people,  well-meaning,  and  those  of  tender 
heart  indorse  it,  and  it  is  not  the  outcome  of  the  lack  of 
these  qualities,  but  of  the  lack  of  a  rational  philosophy  of 


no  Mysteries  of  the  Heart  Doctrine 

life.  Those  who  do  not  express  their  creed  in  the  words, 
"Let  us  eat,  drink  and  be  merry,  for  tomorrow  we  die," 
yet  do,  if  they  acquiesce  in  this  law,  confess  their  absolute 
lack  of  any  sense  of  coherence  in  Nature.  Why  should 
that  which  is,  have  no  relation  with  that  which  is  to  come? 
And  why  should  not  every  man  who  is  found  on  this 
earth,  be  here  as  part  of  a  plan?  Is  it  a  crazy  universe 
we  are  in,  without  order,  system  or  intelligent  intention? 
Or  is  there  that  in  Nature  which  goes  to  suggest  that  the 
very  hairs  of  our  head  are  indeed  numbered?  And  why 
should  we  imagine  that  we  are  rid  of  a  man  because  we 
have  taken  the  liberty  to  remove  him  from  his  body? 
Such  near-sightedness  is  puerile. 

If  we  see  a  bird  of  evil  omen  fly  in  at  our  window, 
cross  our  chamber,  and  fly  out,  do  we  infer  he  existed 
only  while  in  our  sight?  And  might  he  not  again  fly  in 
at  the  window?  What  would  we  say  of  a  family  who  had 
a  troublesome  member,  and  thrust  him  out  of  the  door 
for  their  own  comfort  or  safety?  Yet  that  is  practically 
what  is  done  to  a  public  offender.  For  the  sake  of  the 
other  members,  it  is  said,  the  effbrt  is  made  to  thrust  him 
out  of  the  human  family.  Supposing  such  a  thing  were 
possible,  he  must  go  somewhere,  and  if  so,  is  he  probably 
less  troublesome  there?  These  questions  might  naturally 
arise,  it  would  seem,  in  any  mind,  with  or  without  a  satis- 
factory philosophy  of  life,  and  from  the  simple  ground  of 
expediency  might  give  rise  to  uncertainty  as  to  the  wisdom 
of  this  law.  But  suppose  that  the  very  fad  that  a  man  is  on 
earth  with  us,  shows  a  link  in  some  way  between  us  and  him; 


Capital  Punishment  hi 

and  that,  whether  we  like  it  or  not,  we  must  deal  with  his 
problems  sooner  or  later — then  we  simply  evade  the  ques- 
tion by  killing  him.  And  a  postponed  duty  never  grows 
easier  to  meet. 

The  mental  confusion  that  exists  as  to  the  absolute  right 
or  wrong  of  this  law,  arises  from  an  improper  focusing  of 
the  mind  on  the  subjed.  Many  of  its  opposers  have  a 
blurred  vision  because  they  have  turned  their  mental  lens 
upon  the  superficial  region  of  sentiment,  and  here  the  im- 
ages are  always  distorted.  For  purely  sentimental  reasons 
they  would  abolish  the  law  and,  naturally,  in  their  dealing 
with  the  criminal  from  the  stand-point  of  sentiment,  they 
only  pet  into  more  active  life  that  bundle  of  evil  tenden- 
cies. Such  methods  arouse  the  disgust  of  another  class, 
who  mean  to  stand  for  justice,  and  who,  out  of  consid- 
eration for  the  innocent,  will  not  spare  the  guilty.  This 
seems  to  be  an  improvement  on  the  flabby  sentimental 
view  of  the  question,  for  it  is,  without  doubt,  ^^a  devil  in- 
carnate that  is  in  existence,  and  he  deserves  and  should 
have  no  toleration.  He  is  an  expression  of  an  evil  disin- 
tegrating force,  and  should  be  fought  to  the  death  without 
pity,  sympathy  or  mercy.  And  there  should  be  no  rest 
until  he  is  extinct. 

But  the  difficulty  with  these  would-be  dealers  of  justice 
is  that  they,  too,  have  improperly  focused  their  mental 
lenses.  They  have  centered  them  entirely  upon  the  dis- 
eased personality,  instead  of  adjusting  them  in  turn  upon 
the  whole  of  that  complex  being  called  the  man.  Had 
they    penetrated    deep    into    his    nature,   they    might    have 


112  Mysteries  of  the  Heart  Doctrine 

found  a  divine  spark,  which  could  be  fanned  in  the  very- 
process  of  killing  the  devil  on  the  surface.  And  also,  as 
a  part  of  the  lack  of  this  proper  mental  focusing,  the  curi- 
ous belief  exists  that  killing  him  consists  in  letting  him 
out  of  his  body.  What  an  easy  method  that  would  be! 
But  does  it  bear  on  its  face  any  measure  of  probability? 

We  feel  here  on  earth  influences  from  one  another  of 
various  kinds — of  thought,  of  feeling  of  all  shades.  There 
is  a  constant  interchange  of  forces  of  one  sort  and  another 
which  are  not  material,  and  are  not  conveyed  by  material 
means.  We  know  the  atmosphere  is  full  of  such  things — 
anyone  knows  it  who  stops  to  think.  Now,  knowing  it  to 
be  the  case  that  such  currents  are  in  the  atmosphere,  with- 
out material  evidence,  why  should  so  many  infer  that  at 
the  death  of  the  body  every  energy  previously  working 
through  it  immediately  leaves  the  earth?  Is  it  not  at  least 
as  likely  that  in  liberating  a  man  from  his  body,  we  may 
place  at  greater  liberty  than  already  existed  certain  evil 
forces,  which  plainly  do  not  belong  to  any  spiritual  place 
or  life;  and  that  we  might  more  efficiently  protect  the  com- 
munity by  simply  caging  him?  There  is  nothing  in  Na- 
ture to  suggest  that  that  which  exists  can  suddenly  become 
non-existent.  Two  things  may  happen  to  it.  Either  it 
may  become  latent,  ready  under  the  proper  conditions  to 
become  active,  or  it  may  be  transmuted.  If  by  killing  the 
body  we  render  these  forces  latent,  we  have,  as  said,  only 
postponed  the  question,  and  on  the  other  hand,  is  it  con- 
ceivable that  there  is  anything  in  legalized  murder  which 
will  transmute  them  into  good? 


Capital  Punishment  113 

TKe  problem  can  never  be  faced  with  any  possibility  of 
solving  it,  until  there  is  a  rational  philosophy  of  life.  The 
duality  of  man's  nature  must  be  understood;  the  still  fur- 
ther complexity  which  is  included  in  that  duality;  and  the 
nature  of  so-called  life  and  death.  Humanity  cannot  evolve 
such  a  philosophy  as  a  matter  of  course,  but  when  such  a 
one  is  presented  to  it,  by  those  who  are  above  it,  it  must 
be  open  enough,  earnest  enough,  unprejudiced  enough  to 
examine  into  it,  and  see  how  much  it  will  clarify  the  ideas; 
otherwise  it  can  never  evolve,  and  must  go  on  eternally 
doing  stupid  things,  blundering  itself  into  deeper  and  deeper 
confusion. 

There  is  only  one  way  to  kill  a  criminal,  and  that  is  to 
transmute  the  evil  within  him  into  good,  and  the  only  way 
to  do  that  is  to  recognize  something  else  within  him  which 
is  good,  to  evoke  it  and  gain  its  co-operation.  Even  gods 
could  not  bring  about  this  change  without  such  co-opera- 
tion. 

It  is  true  there  are  many  noble  efforts  in  this  direction, 
which  have  crystallized  into  institutions;  and  if  these  were 
based  on  a  clear  conception  of  the  nature  of  man,  and 
there  were  a  consciousness  that  divinity  exists  innate  even 
in  the  body  of  a  criminal,  so  vivid  as  to  awaken  that  con- 
sciousness in  him  and  revive  his  hope  and  courage;  and 
if  there  were  sufficient  wisdom  to  work  in  harmony  with 
that  innate  divinity  to  transform  the  devil,  we  might  wit- 
ness a  killing  process  which  would  be  thorough,  and  which 
would  begin  to  show  itself  in  the  social  body  at  large  by 
a  decrease  of  crime. 


114  Mysteries  of  the  Heart  Doctrine 

But  until  the  day  for  this  dawns,  until  there  is  a  gen- 
eral willingness  at  least  to  examine  into  a  philosophy  which 
has  been  freely  offered  to  the  world,  this  must  remain  a 
problem  too  big  for  us,  an  index  of  our  civilization,  a  blot 
upon  our  history. 


THE    DEATH    FARCE 

MANY  people,  who  are  classed  as  optimists,  and  who 
claim  to  believe  in  the  perfectibility  of  man  and 
the  consequent  removal  of  the  most  of  human 
suffering,  yet  arrest  their  imaginations  at  the  thought  of 
death.  Here,  they  say,  is  a  cause  of  woe  which  must  ever 
exist,  and  for  which  there  can  be  no  remedy.  But  these 
people  have  tamed  down  their  idea  of  perfed:ibility  to  a  thing 
without  power,  and  they  have,  unconsciously,  even  in  the 
very  use  of  the  term  deaths  in  connection  with  a  human  be- 
ing, identified  themselves  and  others  with  the  bodies  they 
are  using.  They  may  believe  in  a  life  hereafter,  but  it  has 
no  vital  hold  on  them.  It  is  treated  as  a  misty  fact,  which 
has  little  concern  with  the  present,  and  little  relation  to  it. 
There  exists  in  their  minds  a  separation  so  complete  between 
these  two  states  of  consciousness,  that  practically  the  other 
does  not  exist,  and  the  barrier  has  been  almost  personified  as 
"Death." 

The  word  should  be  stricken  from  our  vocabulary  in  the 
sense  which  it  carries  today,  for  it  is  indeed  a  farce  we  are 
playing — that  of  pretending  that  we  die.  TVe  have  created 
this  monstrous  idea,   have  hypnotized  ourselves  and  others 


ii6  Mysteries  of  the  Heart  Doctrine 

with  a  dread  of  it,  until  the  world  has  become  its  slave.  We 
have  personified  it  as  a  foe  more  mighty  than  ourselves,  who 
will  at  last  unfailingly  conquer  and  deprive  us  of  all  that  we 
hold  dear.  We  hold  it  up  to  terrify  the  yet  unborn.  And 
when  a  fellow  soul  leaves  its  prison  walls  to  seek  refreshment 
in  a  purer  air,  the  better  again  to  resume  its  work  on  earth, 
we  envelope  ourselves  in  bitter  grief,  drape  ourselves  in  mel- 
ancholy, and  do  all  within  our  power  to  vitalize  still  further 
this  depressing  lie.  We  have  forgotten  the  story  of  the 
butterfly;  of  the  insects  which  crawl  out  of  their  shells  in  the 
springtime,  and  have  fixed  our  thought  upon  a  shell  alone, 
with  the  intentness  of  despair,  and  held  our  mental  eyes  so 
close  to  this  as  to  conceal  from  view  all  else. 

There  is  no  Death! 

We  are  Immortal! 

Let  us  arouse,  shake  off  this  nightmare,  and  learn  once  for 
all,  who  and  what  we  are,  and  the  meaning  of  this  change  we 
misname  death. 

There  are  others  who  have  even  called  themselves  Theoso- 
phists,  who  have  played  a  rather  different  farce  in  this 
connedion.  They  have  attempted  to  make  a  geography  of 
the  country  to  which  the  soul  next  passes  and  to  number  and 
describe  the  friends  and  foes  most  Hkely  to  be  met  therein. 
They  have  attempted  to  tell  the  brain,  which  does  not  under- 
stand the  language  of  the  soul,  that  which  it  can  never  know. 
They  have  identified  themselves  with  their  brains,  and 
through  them  have  sought  to  instrud  their  souls,  instead  of 
finding  themselves  as  souls,  and  so  gaining  the  power  to 
instruct  their  brains.      For  the   soul  cannot  give  the  mind 


The  Death  Farce  117 

specific  information  of  such  character.  But  it  can  infuse 
it  with  a  divine  trust  in  the  beneficence  of  Nature.  It 
can  so  impress  it  with  the  actual  truth,  and  dispel  this  de- 
lusion, as  to  enable  it  to  lift  its  head  with  courage  and  joy 
and  say,  "O  Death!  where  is  thy  sting!  O  Grave!  where 
is  thy  victory!" 

Like  as  do  the  famous  fakirs  in  the  East,  who  bring  before 
the  eyes  of  others,  horrible  monsters,  which  they  can  see 
moving,  breathing,  about  to  spring  upon  them,  for  the  time 
being  as  real  as  any  in  the  forest,  but  which  by  a  wave  of  the 
magician's  hand,  are  dissipated  into  thin  air;  so  can  the  soul 
of  man,  the  greatest  of  all  magicians,  dispel  this  delusive 
idea,  which  it  has  created,  and  which  is  binding  humanity  to 
earth.  Though  it  has  been  bequeathed  from  generation  to 
generation  and  become  encrusted  with  time,  yet  will  it  all 
dissolve,  if  with  calmness  we  will  but  look  into  the  truth  of 
things.  Even  as  a  result  of  that  calmness  itself,  not  only 
will  the  transformation  scene,  called  death,  be  postponed, 
under  the  same  law  that  anxiety  for  evil  precipitates  //;  but 
further,  the  spiritual  will  of  man,  made  active,  can  carry  the 
consciousness  into  that  center  where  dwells  the  Eternal. 

The  Wisdom-Religion,  which  is  the  expression  of  unfet- 
tered souls,  has  come  to  earth  for  the  purpose  of  breaking 
these  shackles,  and  revealing  to  men  the  truths  which  have 
become  obscured  to  them  during  this  union  with  matter.  It 
says  to  them,  "Ye  have  ever  existed,  and  ever  will.  Ye  are 
bound  together,  and  ever  will  be.  No  separation  is  possible 
to  you.  One  unbroken  common  life  is  yours.  Together 
have  ye  undertaken  the  task  of  transforming  earth,  and  to- 


ii8  Mysteries  of  the  Heart  Doctrine 

gether  shall  ye  share  the  glory  of  Its  accomplishment.  Ye 
must  have  periods  of  rest,  O  children  of  Light,  gods  though 
ye  be,  and  as  ye  outgrow  the  temples  ye  have  chosen,  these 
must  be  renewed. 

"The  Good  Law,  which  knows  the  needs  of  all,  will  oft- 
times  cause  some  souls  to  leave  their  bodies  before  those 
comrades  who  are  working  at  their  sides.  But  let  not  this 
deceive  you,  nor  obscure  your  vision.  Like  weaklings  which 
ye  are  not,  and  like  foolish  children  which  ye  need  not  be, 
ye  have  from  choice,  not  from  necessity,  allowed  yourselves 
to  twist  this  simple,  gracious  fact,  and  rob  it  of  its  natu- 
ral beauty,  until  naught  remains  to  show  its  nature.  Ye 
have  used  your  divine  creative  power,  and  ennobling  gift 
of  imagination  to  convert  this  into  a  monster,  which  ye 
have  named  Death — to  terrify,  degrade  and  stultify  your- 
selves. To  it,  ye  have  given  the  power  to  limit  your  hori- 
zons and  hold  your  souls  to  earth. 

"Undo  your  work  of  evil!  Destroy  your  own  creation! 
To  you  alone  belongs  the  power.  Speak  the  word !  and  lift 
yourselves  at  once  to  that  region  of  truth  where  the  unmis- 
takable verities  shall  be  revealed;  where  your  tears  shall  be 
dried,  and  from  which  heights  alone  ye  can  dispel  the  clouds 
of  earth,  and  proceed  with  your  divine  and  self-appointed 
task.  Forget  your  apparent  separations  by  holding  fast  to 
your  eternal  union.  Dwell  upon  this  truth,  as  ye  have 
dwelt  upon  the  other  falsehood,  and  your  reward  will  be  a 
realization  of  it." 


THEOSOPHY    AND    SCIENCE 


^^T"^^  A   I   "MAKING   its   birth  in  an  age  of  dogma- 


^V'.f'.^p         I  tism  and   blind  credulity,  the  wonder- 

^>.'A  y^  ful   complex   structure   of  modern   sci- 

ence has  been  built,  it  is  claimed,  upon  a  basis 
of  fads  of  experimental  research  and  observa- 
tion. The  record  and  classification  of  these  facts 
is  one  of  the  prominent  features  in  the  intellec- 
tual development  of  the  past  century.  Such 
strides  have  been  made  that  almost  every  year 
sees  the  opening  of  a  new  line  of  research,  wit- 
ness the  Roentgen  Ray  and  Wireless  Telegraphy. 
But,  unfortunately,  very  much  has  passed  under 
the  name  of  Science,  and  has  even  received  the  endorsement 
of  those  who  are  regarded  as  scientific  men,  which,  although 
presumably  based  on  fact,  has  in  the  process  of  time  been 
found  to  be  erroneous.  Unfortunately,  too,  the  conclusions 
of  scientific  men  on  very  many  important  points  are  widely  at 
variance.  Does  not  this  point  to  the  conclusion  that  the 
right  basis  oi  facts  has  not  been  found,  or  that  there  is  a 
missing  factor  needed  to  make  possible  the  right  interpreta- 
tion of  those  facts?  For  Science  is  not  merely  the  record 
and  classification  of  fads,  but  their  interpretation  and  cor- 
relation. It  is  in  the  preliminary  work  of  observation  and 
experiment  that  the  Nineteenth  Century  investigators  stand 
pre-eminent  and  have  achieved  such  magnificent  results ;  but 


I20  Mysteries  of  the  Heart  Doctrine 

have  they  succeeded  in  the  crowning  work  of  Science,  the  in- 
terpretation and  correlation  of  these  results? 

Just  as  in  religious  thought  and  life  there  are,  as  St.  Paul 
declared,  those  who  follow  the  "letter"  rather  than  the 
"spirit,"  so  also  there  exists  a  similar  class  among  scientists. 
Those  who,  for  instance,  accept  a  few  of  the  results  of  the 
work  of  Paracelsus,  upon  which  indeed  much  of  our  mod- 
ern knowledge  is  based,  but  for  the  rest  of  his  work,  call 
him  charlatan!  Those  who  honor  Kepler  for  his  deductions 
known  as  "Kepler's  Laws,"  but  laugh  at  his  agreement  with 
the  Pythagoreans,  who  held  that  in  the  Sun  resides  a 
pure  Spirit  of  fire,  and  that  the  worlds  in  space  were  "ra- 
tional intelligences,"  living  organisms  guided,  as  is  a 
man's  body,  by  the  intelligence  residing  within!  All  these 
are  types  of  adherents  to  the  "letter  which  killeth." 

Then,  again,  another  class  which  fails  to  sense  the  "spirit" 
comprises  all  those  who  would  fain  reduce  all  the  operations 
of  Nature  to  "modes  of  motion,"  and  would  explain  the 
Universe  on  the  theory  of  its  being  a  huge  machine,  run  by 
non-intelligent,  blind  force;  and  out  of  blind  force  and 
senseless  matter  they  would  evolve  the  mind  and  intelligence 
of  man,  or  would  trace  the  descent  of  man  from  a  monkey. 
And  this  in  spite  of  the  axiom,  "the  less  cannot  include  the 
greater." 

Others  have  been  so  psychologized  by  the  fanciful  chron- 
ology of  the  Bible  that  they  have  been  afraid  to  give  man  a 
greater  antiquity  than  six  thousand  years,  and  the  vast 
majority  of  scholars  who  honor  Plato  for  his  philosophy  and 
doubtless   for   his  veracity  in   other   matters,   yet  regard   his 


Theosophy  and  Science  121 

mention  of  the  lost  Atlantis  as  the  mere  recital  of  a  myth  or 
a  figment  of  the  imagination. 

It  is  impossible  in  the  space  of  an  article  to  cover  what  is 
usually  included  in  the  term  Science,  or  even  to  refer  to  the 
many  conflicting  theories  and  conclusions  arrived  at  by 
equally  distinguished  scientific  men;  but  such  is  not  neces- 
sary, for  it  is  rather  with  the  principles  of  all  scientific  inves- 
tigation that  this  article  deals,  and  with  the  necessity  for  the 
introduction  of  a  new  factor  as  the  groundwork  of  all  true 
human  knowledge. 

The  student  who  desires  to  take  up  fully  the  relation 
of  Theosophy  to  Science,  is  referred  to  H.  P.  Blavatsky's 
great  work,  l^he  Secret  Doctrine^  for  here  only  brief  men- 
tion can  be  made  of  a  few  of  the  general  principles  there 
laid  down.  But,  first,  let  it  be  understood  that  neither  the 
Teachers  nor  the  students  of  Theosophy  fail  to  recognize  the 
magnificent  work  that  has  been  done  in  the  cause  of  Science 
— the  patient  investigation,  the  tireless  research,  and  the  true 
scientific  spirit  that  has  actuated  so  many  of  her  devotees. 
It  is  claimed,  however,  and  is  subject  to  proof,  that  Theoso- 
phy does  throw  a  new  light  upon  Science,  that  it  does  open 
out  a  new  realm,  and  while  giving  due  attention  to  the 
"letter,"  the  outer  world  of  phenomena,  it  reveals  also  the 
"spirit"  and  gives  entrance  into  the  world  of  noumena. 

Modern  Science,  speaking  generally,  is  the  science  of 
phenomena  only.  But  a  complete  Science  must  be  the 
science  of  noumena  and  phenomena,  both;  and  the  former 
are  the  more  important  as  being  the  field  of  causes.  In 
other  words,  a  true  Science  must  include  the  subjective  as  well 


122  Mysteries  of  the  Heart  Doctrine 

as  the  objective;  metaphysics  —  the  bugbear  of  scientists — 
must  be  added  to  physics. 

Is  it  not  strange  that  some  of  the  greatest  scientists  give 
such  importance  to  so  "unscientific"  a  faculty  as  the  imagina- 
tion as  a  factor  in  their  investigations,  and  yet  that  they 
should  have  such  fear  of  encroaching  on  the  realm  of 
metaphysics,  disclaiming  all  aid  therefrom   as   inadmissible? 

Twenty-five  years  ago  it  would  have  been  incredible  that 
such  a  statement  as  the  following  could  have  been  made  and 
listened  to  with  respect  in  one  of  the  foremost  scientific 
associations  of  the  day.  Sir  William  Crookes,  in  his  presi- 
dential address  before  The  British  Association  of  Science, 
in   1898,  said: 

The  Science  of  our  century  has  forged  weapons  of  observation  and  analysis 
by  which  the  veriest  tyro  may  profit.  Science  has  trained  and  fashioned  the 
average  mind  into  habits  of  exactitude  and  disciplined  perception,  and,  in  so 
doing,  has  fortified  itself  for  tasks  higher,  wider,  and  incomparably  more  won- 
derful than  even  the  wisest  among  our  ancestry  imagined.  Like  the  Souls  in 
Plato's  myth,  that  follow  the  chariot  of  Zeus,  it  has  ascended  to  a  point  of 
vision  far  above  the  earth.  It  is  henceforth  open  to  Science  to  transcend  all  we 
now  think  we  know  of  Matter,  and  to  gain  new  glimpses  of  a  far  grander 
scheme  of  cosmic   law. 

An  eminent  predecessor  in  this  chair  declared  that  "by  an  intellectual  neces- 
sity he  crossed  the  boundary  of  experimental  evidence,  and  discerned  in  that 
matter,  which  we,  in  our  ignorance  of  its  latent  powers  and  notwithstanding 
our  professed  reverence  for  its  Creator,  have  hitherto  covered  with  opprobrium, 
the  potency  and  promise  of  all  terrestrial  life." 

I  shall  prefer  to  reverse  the  apothegm,  and  to  say  that  in  life  I  see  the  prom- 
ise and  potency  of  all  forms  of  matter.  In  old  Egyptian  days,  a  well-known 
inscription  was  carved  over  the  portal  of  the  Temple  of  Isis,   *'I  am  whatever 


Theosophy  and  Science  123 

has  been,  is,  or  ever  will  be;  and  my  veil  no  mortal  has  ever  lifted."  Not 
thus  do  modern  seekers  after  truth  confront  Nature  —  the  w^ord  that  stands  for 
the  baffling  mysteries  of  the  Universe.  Steadily,  unflinchingly,  we  strive  to 
pierce  the  inmost  heart  of  Nature — from  vvhat  she  is  to  reconstruct  what  she 
has  been,  and  to  prophesy  what  she  yet  shall  be.  Veil  after  veil  we  have 
lifted,  and  her  face  grows  more  beautiful,  august  and  wonderful  with  every 
barrier  that  is  withdrawn. 

Twenty-five  years  ago,  such  a  statement  as  that  made 
by  the  eminent  chemist  would  have  been  regarded  as  most 
unscientific,  but  if  the  reader  will  refer  to  Madame  Bla- 
vatsky's  first  work,  Isis  Unveiled,  published  in  1877, 
and  to  her  later  and  greatest  work.  The  Secret  Doctrine, 
he  will  find  the  position  taken  and  logically  supported 
by  the  irrefutable  evidence  of  fads — viz.,  that  behind  all 
forms  of  matter  is  life,  the  Soul,  of  which  these  are  but 
the  outer  expression  and  manifestation. 

That  which  has  been  one  of  the  greatest  hindrances  to 
scientific  progress  has  been  the  almost  total  separation  sup- 
posedly existing  between  the  various  "sciences"  or 
"departments"  of  human  knowledge.  To  such  an  extreme 
has  this  gone  that  the  atomic  theory  as  held  by  physicists, 
which  is  the  very  foundation  of  that  department  of  Science, 
is  totally  at  variance  with  the  atomic  theory  held  by  chem- 
ists, upon  which  the  whole  superstructure  of  chemical  sci- 
ence is  built.  Need  it  be  remarked,  "A  house  divided 
against  itself  cannot  stand"?  Yet  both  theories  cannot  be 
right,  though  both  may  be  wrong.  But  the  most  vital  di- 
vision, the  one  with  most  far-reaching  results  is  that  be- 
tween Science  and  Ethics.     And  here  again,  it  is  a  general 


124  Mysteries  of  the  Heart  Doctrine 

reference  that  is  made,  and  no  one  scientist  in  particular 
is  held  as  responsible  for  or  in  favor  of  such  separation  — 
the  facts  of  the  case  speak  for  themselves. 

The  spiritual  nature  of  man,  if  not  denied,  is  ignored, 
and  Science,  according  to  the  usual  modern  acceptation  of 
the  term,  is  held  as  having  naught  to  do  with  Religion  or 
Philosophy.  Nor  for  instance  are  experiments,  carried 
on  in  the  chemical  or  physical  laboratory,  seen  to  have 
any  connection  with  or  bearing  upon  morality. 

It  may  be  judged  therefore  how  radical  a  position  is 
taken  by  Theosophy  when  it  states  that  every  a6t,  every 
investigation  or  experiment,  has  a  strict  ethical  bearing  and 
concerns  also  the  spiritual  development  of  man.  In  a  word, 
not  Science,  nor  Religion,  nor  Philosophy  can  stand  alone, 
and  knowledge  cannot  be  rightly  classed  under  any  one  of 
these  heads  to  the  exclusion  of  the  others. 

It  will  no  doubt  be  conceded  that  biological  science  may 
have  a  remote  bearing  upon  ethics  and  that  religious  teach- 
ers cannot  ignore  the  evolutionary  theory,  but  it  will  be  a 
startling  statement  to  many  that,  for  example,  the  determi- 
nation of  the  chemical  analysis  of  a  mineral  substance  is 
related  to  the  moral  and  religious  nature  of  the  investiga- 
tor and  also  of  the  whole  race.  This  may  appear  to  be 
an  extreme  instance,  but  when  the  position  of  Theosophy 
in  regard  to  knowledge  is  understood,  it  will  be  seen  that 
this  depends  upon  a  principle  which  must  apply  universally. 

"Knowledge  for  knowledge'  sake"  has  been  the  motto 
of  modern  Science,  but  this  must  give  way  before  the  higher 
motto  of  Theosophy,  which  is,  "Knowledge  for  use*  sake" 


Theosophy  and  Science  125 

— and  this,  not  use  In  the  sense  of  mere  utilitarianism,  but 
the  use  and  experience  of  the  Soul.  Thus,  even  a  chem- 
ical laboratory  experiment  has  a  bearing  upon  morality  and 
spiritual  growth,  and  in  its  deeper  sense  should  be  a  re- 
ligious experience  as  well. 

To  illustrate  this  position  of  Theosophy,  the  following 
extracts  are  given  from  letters  of  one  of  the  great  Theo- 
sophical  Teachers  written  about  twenty  years  ago: 

But  will  you  permit  me  to  sketch  for  you  still  more  clearly  the  diiFer- 
ence  between  the  modes  of  physical  (called  exact  often  out  of  mere  com- 
pliment) and  metaphysical  sciences.  The  latter,  as  you  know,  being  inca- 
pable of  verification  before  mixed  audiences,  is  classed  by  Mr.  Tyndall  with 
the  fictions  of  poetry.  The  realistic  science  of  faft  on  the  other  hand  is 
utterly  prosaic.  Now,  for  us,  poor  unknown  philanthropists,  no  fact  of 
either  of  these  sciences  is  interesting  except  in  the  degree  of  its  potentiality 
of  moral  results,  and  in  the  ratio  of  its  usefulness  to  mankind.  And  what, 
in  its  proud  isolation,  can  be  more  utterly  indifferent  to  every  one  and 
every  thing,  or  more  bound  to  nothing  but  the  selfish  requisites  of  its  ad- 
vancement, than  this  materialistic  science  of  fact?  May  I  ask  then  —  what 
have  the  laws  of  Faraday,  Tyndall,  or  others  to  do  with  philanthropy  in 
their  abstract  relations  with  humanity,  viewed  as  an  intelligent  whole  ? 
What  care  they  for  Man,  as  an  isolated  atom  of  this  great  harmonious 
whole,   even  though  they  may  be  sometimes  of  praftical  use  to  him? 

To  give  you  another  practical  illustration — we  see  a  vast  difference  be- 
tween the  two  qualities  of  two  men,  of  whom  one,  let  us  suppose,  is  on 
his  way  to  denounce  his  fellow-creature  at  the  police  station,  and  the  other 
on  his  way  to  his  daily  quiet  work,  while  the  men  of  science  see  none ; 
and  we — not  they  —  see  a  specific  difference  between  the  energy  in 
the  motion  of  the  wind  and  that  of  a  revolving  wheel.  Still  less  does 
exact  science  perceive  that  while  the  building  ant,  the  busy  bee, 
the    nidifacient    bird,    accumulates    each    in    its    own    humble    way    as    much 


126  Mysteries  of  the  Heart  Doctrine 

cosmic  energy  in  its  potential  form  as  a  Haydn,  a  Plato,  or  a  ploughman 
turning  his  furrow,  in  theirs;  the  hunter  who  kills  game  for  his  pleasure  or 
profit,  or  the  positivist  who  applies  his  intellect  to  proving  that  +  X  + 
=  — ,  are  wasting  and  scattering  energy  no  less  than  the  tiger  which 
springs  upon  its  prey.  They  all  rob  Nature  instead  of  enriching  her,  and 
will  all,  in  the  degree  of  their  intelligence,  find  themselves  accountable. 

Exact  experimental  science  has  nothing  to  do  with  morality,  virtue,  phi- 
lanthropy— therefore,  can  make  no  claim  upon  our  help  until  it  blends  it- 
self with  metaphysics.  Being  but  a  cold  classification  of  facts  outside  man, 
and  existing  before  and  after  him,  her  domain  of  usefulness  ceases  for  us  at 
the  outer  boundary  of  these  facts;  and  whatever  the  inferences  and  results 
for  humanity  from  the  material  acquired  by  her  method,  she  Httle  cares. 
Were  the  sun,  the  great  nourishing  father  of  our  planetary  system, 
to  hatch  granite  chickens  out  of  a  boulder  ** under  test  conditions"  tomor- 
row, they  (the  men  of  science)  would  accept  it  as  a  scientific  fact  without 
wasting  a  regret  that  the  fowls  were  not  alive  so  as  to  feed  the  hungry  and 
the  starving. 

It  was  stated  above  that  the  position  of  Theosophy  de- 
pends upon  a  principle  which  must  apply  universally. 
What  is  this  Principle?  Modern  Science  teaches  the  inde- 
structibility of  matter,  the  correlation  of  forces  and  the  con- 
servation of  energy — but  in  the  limited  sense  in  which  the 
last  is  accepted,  though  as  a  theory  it  is  held  to  be  uni- 
versal in  its  application,  there  are  some  notable  exceptions. 
Theosophy  accepts  these  teachings  of  Science,  and  the  last 
named  in  a  much  wider  sense,  and  at  the  same  time  goes 
much  fiirther  and  enunciates  the  fundamental  principle  of 
the  universality  of  Life  and  Consciousness — that  there  is 
no  "dead"  matter,  no  "unconscious"  force.  It  is  to  this 
Principle  that  the  above  statement  is  a  corollary,  viz.,  that 


Theosophy  and  Science  127 

every  act,  every  thought — every  scientific  experiment,  has 
a  moral  value.  And  as  the  same  Teacher,  above  quoted, 
writes : 

And  yet  these  scientific  facts,  [viz.,  ** cosmic  energy  is  eternal  and  in- 
cessant; matter  is  indestructible"]  never  suggested  any  proof  to  the  w^orld 
of  experimenters  that  Nature  consciously  prefers  that  matter  should  be  inde- 
structible under  organic  rather  than  inorganic  forms,  and  that  she  works 
slowly  but  incessantly  towards  the  realization  of  this  object — the  evolution 
of  conscious  life  out  of  inert  material. 

No !  Science,  In  spite  of  Its  theories  of  evolution,  teaches 
the  final  extinction  of  life  on  the  earth,  when  the  sun  shall 
have  cooled  somewhat,  and  that  this  globe  will,  in  the  end, 
become  as  the  moon,  a  lifeless  ball  wandering  uselessly  in 
space,  and  that  all  men's  achievements,  even  the  scientists' 
theories,  will  be  blotted  out  forever.  For,  bear  in  mind, 
modern  Science  does  not  recognize  that  man  is  aught  but 
a  combination  of  matter  and  force,  and  if,  as  Professor 
Huxley  held,  there  is  a  third  element,  consciousness,  which 
is  neither  of  these  nor  a  combination,  but  sui  generis,  it  is 
a  matter  of  surmise  only;  man's  persistence  as  a  unit-con- 
sciousness, in  other  words,  his  immortality,  Science  leaves 
to  Religion — it  is  "out  of  its  province." 

Thus,  the  one  thing  which  is  of  vital  importance  to  man 
and  the  only  thing  which  can  give  a  basis  to  Science — in 
its  true  sense — Is  ruled  out  of  the  domain  of  "Science." 
Yet  if  Science  be  as  Huxley  defined  it,  "organized  com- 
mon sense,"  are  the  religious  impulses,  the  religious  con- 
vidions,  and  the  aspirations  and  deepest  longings  of  man 
to  be  put  aside  as  visionary  and  unreal  ? 


128  Mysteries  of  the  Heart  Doctrine 

The  key-stone  to  the  arch  of  Science  as  taught  by  The- 
osophy,  is  the  existence  of  the  Soul.  In  Theosophy  the 
Soul  is  a  scientific  fact,  the  one  central  fact  around  which 
all  knowledge  revolves.  It  is  the  key-note  to  the  under- 
standing of  life,  the  missing  term  in  the  equation  of  being, 
without  which  the  problem  cannot  be  solved.  Further- 
more this  factor  throws  a  new  light  upon  that  most  im- 
portant theory  of  modern  science,  Evolution.  The  bete 
noir  of  the  evolutionists,  the  origin  of  man,  is  no  longer 
a  puzzle.  Is  not  Evolution  but  a  hollow  mockery,  if  it 
is  nothing  more  than  the  building  up  of  higher  and  more 
complex  formsy  in  which  is  no  persisting  life-center,  soul, 
or  whatever  name  we  may  choose  to  give  it?  Yet  this 
all-important  factor  of  the  Soul  finds  no  place  in  all  the 
learned  works  on  Evolution.  Nor  can  the  learned  writers 
point  to  any  goal  that  satisfies  the  heart  or  intelligence  of 
man.  It  is  a  house  of  cards  they  have  built  which  must 
at  last  fall  by  its  own  weight — and  the  only  logical  con- 
clusion to  the  evolutionary  theory,  minus  the  soul,  is  again 
—  Chaos. 

But  the  whole  problem  of  the  facts  of  evolution  receives 
new  meaning  in  the  light  of  Theosophy.  The  "house  of 
cards,"  the  outer  form,  is  built  and  destroyed,  and  another 
built  and  destroyed,  and  another  and  another,  on  and 
on,  by  the  soul  which  persists  and  uses  its  successive  ma- 
terial garbs  for  the  sake  of  its  experience  in  the  world  of 
matter  and  to  raise  up  that  matter,  which  is  itself  living 
and  possesses  its  own  degree  of  consciousness,  to  higher 
and  higher  planes  and  ultimately  to  self-consciousness. 


Theosophy  and  Science  129 

The  whole  Universe  is  seen  to  exist  for  the  Soul's  ex- 
perience and  each  kingdom  of  Nature  is  but  one  of  the 
garments  of  the  Universal  Soul  in  which  countless  indi- 
vidual Souls  find  expression,  building  up  successive  forms 
ever  from  lower  to  higher,  from  kingdom  to  kingdom,  un- 
til self-knowledge  is  reached,  and  the  Soul  at  last  in  the 
garb  of  Man  comes  to  know  itself  and  its  relation  with 
all  that  is. 

The  teachings  of  Theosophy,  in  The  Secret  DoSiriney  are 
that  there  have  always  been  men,  that  all  beings  whatsoever 
in  the  Universe  that  have  not  passed  through  the  human 
stage  of  life,  tend  thereto  and  having  reached  it,  pass  on- 
ward; that  there  are  always  those  who,  having  reaped  the 
full  experience  of  human  and  earth  life,  ever  give  aid  to 
those  still  in  this  stage  of  existence. 

And  as  in  the  case  of  man,  so  in  the  case  of  worlds, 
planets,  suns.  Universes.  That  which  we  sense  physically 
is  but  the  outer  expression  of  an  inner  life-center  or  soul, 
which  as  its  old  forms  die  re-embodies  itself  in  new  ones. 
This  successive  re-embodiment  of  the  persisting  life-center 
or  unit-consciousness  is  known  in  Theosophy  as  Reincar- 
nation, which  proceeds  according  to  Karma,  the  law  of 
"Cause  and  Effect,"  of  Action  and  Reaction,  which  holds 
universally  on  all  planes  of  being. 

The  basis  of  all  these  teachings  is  given  in  "The  Secret 
Doctrine  in  the  form  of  three  fundamental  postulates  as 
follows : 

(<?)  An  Omnipresent,  Eternal,  Boundless,  and  Immutable  Principle  on 
which  all  speculation  is  impossible,  since  it  transcends  the   power  of  human 


130  Mysteries  of  the  Heart  Doctrine 

conception,  and  could  only  be  dwarfed  by  any  human  expression  or  simili- 
tude. It  is  beyond  the  range  and  reach  of  thought.  .  .  .  One  Ab- 
solute Reality  which  antecedes  all  manifested,   conditioned  being. 

The  "Manifested  Universe,"  is  pervaded  by  duality,  which  is,  as  it 
were,  the  very  essence  of  its  Ex-istence  as  "manifestation."  But  just  as 
the  opposite  poles  of  subject  and  object,  spirit  and  matter,  are  but  aspefts 
of  the  One  Unity  in  which  they  are  synthesized,  so,  in  the  manifested 
Universe,    there  is   "that"   which    links    spirit  to  matter,    subject  to  object. 

It  is  the  "bridge"   by  which  the  "Ideas"  existing  in  the 

"Divine  Thought"  are  impressed  on  Cosmic  Substance  as  the  "laws  of 
Nature." 

(/^)  The  Eternity  of  the  Universe  in  toto  as  a  boundless  plane;  peri- 
odically "the  playground  of  numberless  Universes  incessantly  manifesting  and 
disappearing,"  called  "the  manifesting  stars"  and  "the  Sparks  of  Eternity." 
The  appearance  and  disappearance  of  Worlds  is  like  a  regular 
tidal  ebb  of  "flux  and  reflux." 

This  second  assertion  of  ne  Secret  Doctrine  is  the  absolute  universality 
of  the  law  of  periodicity,  of  flux  and  reflux,  ebb  and  flow  which  physical 
science  has  recorded  in  all  departments  of  Nature.  An  alternation  such  as 
that  of  Day  and  Night,  Life  and  Death,  Sleeping  and  Waking,  is  a  faft  so 
common,  so  perfectly  universal  and  without  exception,  that  it  is  easy  to 
comprehend  that  in  it  we  see  one  of  the  absolutely  fundamental  laws  of  the 
Universe. 

Moreover  1'he  Secret  Doctrine  teaches: 

(r)  The  fundamental  identity  of  all  Souls  with  the  Universal  Over- 
Soul,  the  latter  being  itself  an  aspect  of  the  Unknown  Root;  and  the  ob- 
ligatory pilgrimage  for  every  Soul — a  spark  of  the  former — through  the  Cy- 
cle of  Incarnation  (or  "Necessity")  in  accordance  with  Cyclic  and  Kar- 
mic  law,  during  the  whole  term.  In  other  words,  no  .  .  .  (divine 
Soul)  can  have  an  independent  (conscious)  existence  before  the  spark  which 
issued  from  the  pure  essence  of  the  .  .  .  Over-Soul,  has  (^)  passed 
through  every  elemental  form    of  the  phenomenal  world  of  that  Manvantara 


Theosophy  and  Science  131 

[or  great  Life-period],  and  {b")  acquired  individuality,  first  by  natural  im- 
pulse, and  then  by  self-induced  and  self-devised  efforts  (checked  by  its  Kar- 
ma), thus  ascending  through  all  the  degrees  of  intelligence,  from  the  lowrest 
to  the  highest,  from  mineral  and  plant  up  to  the  holiest  archangel. 

To  the  exact  Scientist  the  above  may  appear  very  meta- 
physical, but  if  he  indeed  seeks  the  Truth,  and  will  free 
his  mind  from  prejudice,  he  will  find  in  these  fundamental 
statements  a  secure  basis  even  for  his  "exact"  science. 

The  teaching  of  The  Secret  Doctrine  regarding  the  origin 
of  our  earth  and  life  thereon  is  in  accordance  with  the 
above  extract  [b).  It  is  briefly  that,  as  in  the  case  of  the 
physical  body  of  man,  so  a  planet  or  world  in  its  outer 
form  passes  through  the  stages  of  birth,  growth,  age  and 
death,  and  the  informing  life  passes  from  it  at  death  and 
builds  for  itself  a  new  outer  form,  leaving  its  old  body  to 
decay.  It  is  taught  in  The  Secret  Doctrine  that  the  moon 
is  the  former  body  of  the  "life-wave"  which  now  actuates 
our  earth,  and  that  the  progenitors  of  men  were  the  hu- 
manity that  lived  on  the  moon.  This  example  is  given 
merely  to  illustrate  the  universal  application  of  the  law  of 
evolution  through  "re-embodiment." 

How  little  is  really  known  by  modern  scientists  as  to 
the  age  of  the  earth  and  of  man  need  hardly  be  referred  to, 
so  widely  divergent  are  the  conclusions  of  Astronomy  and 
Geology  on  this  point,  and  even  today  in  spite  of  recent 
archaeological  discoveries,  but  a  niggardly  value  is  placed 
upon  the  knowledge  and  achievements  of  the  ancients.* 


*  In  conneftion  with  this  the  reader  is  referred  to  statements  made  by  Katherine  Tingley, 
quoted  herein  in  the  chapter  "Katherine  Tingley,  the  Autocrat." 


132  Mysteries  of  the  Heart  Doctrine 

Here  again  we  must  turn  to  Theosophy  for  fuller  knowl- 
edge, and  in  the  application  of  "Cyclic  Law,"  above  men- 
tioned, we  have  a  clue  to  the  rise  and  fall  of  civilizations. 

Recent  developments  in  psychological  investigation,  which 
in  a  sense  is  the  highest  of  scientific  studies,  dealing  with 
thought  and  consciousness,  fail  utterly  of  explanation  except 
on  the  basis  of  an  inner  world,  designated  in  Theosophy  the 
Astral  World — teachings  in  regard  to  which  were  given  by 
Madame  Blavatsky  in  her  above-mentioned  writings.  On  no 
other  basis  can  the  facts  of  hypnotism,  clairvoyance  and  other 
"psychic"  phenomena  be  adequately  interpreted  and,  lacking 
the  knowledge  of  Theosophy,  the  subtle  dangers  attending 
such  pradices  cannot  be  fully  realized  or  guarded  against. 

The  increasing  attention  given  to  these  subjects  by  reput- 
able scientists  and  physicians  holding  high  position,  but  who 
at  the  same  time  show  themselves  ignorant  of  the  deeper 
vital  relations  of  the  phenomena,  constitutes  a  danger  to  the 
world  at  large  that  is  little  dreamed  of.  When  a  Professor 
in  one  of  the  great  Universities  of  this  country  is  permitted 
to  hypnotize  his  pupils,  or  a  physician  to  boast  before  a 
meeting  of  the  Medico-legal  Society  of  New  York  that  he 
hypnotized  an  honest  man,  occupying  a  responsible  position, 
to  commit  the  crime  of  theft;  when  magazines  and  period- 
icals of  the  highest  reputation  admit  advertisements  of 
books,  societies  and  individuals,  professing  to  teach  this 
"science" — when  all  these  are  permitted  without  protest  from 
scientists,  surely  it  is  high  time  to  arouse  the  public  to  a 
knowledge  of  the  attending  danger.  Is  it  not  the  duty  of 
every   citizen    to    demand    the    protection    of    at    least   the 


Theosophy  and  Science  133 

children  from  those  who  use  these  unseen  forces,  which,  it  is 
claimed  by  all  possessing  them,  anyone  may  learn  to  exercise 
— irrespective  of  moral  fitness  or  responsibility?  The  re- 
sponsibility of  the  manufacturer  of  high  explosives  in  a 
crowded  city,  is  far,  far  less  than  that  of  the  possessor  of 
these  inner  powers,  and  yet  upon  the  exercise  of  the  latter  no 
restraints  are  put  either  by  law,  by  the  scientific  world  or 
by  public  opinion. 

Theosophy  alone  can  give  the  key  to  the  understanding  of 
these  psychological  problems,  and  in  a  strictly  scientific  sense. 
Only  as  its  teachings  of  the  complex  nature  of  man  and  of 
the  many  planes  of  life  and  action  are  accepted  can  Science 
rightly  deal  with  these  problems.  Time  and  time  again  have 
the  greatest  scientists  of  modern  times  declared  that,  stridtly 
speaking,  they  "know  nothing  of  things  as  they  really  are," 
and  in  view  of  the  many  conflicting  theories,  alluded  to 
above,  what  credence  can  be  placed  upon  them  as  guides  in 
the  realm  of  knowledge.  They  have  indeed  gathered  to- 
gether many  of  the  stones  that  are  needed  to  make  complete 
the  great  structure  of  human  knowledge,  but  they  have  not 
succeeded  in  fitting  these  into  place,  in  relating  them  one 
to  another,  in  uprearing  the  temple  of  Wisdom.  Some,  as 
for  instance.  Lord  Kelvin,  have  been  forced  to  admit  the 
theory  of  "design"  in  Nature,  but  what  the  design  or  plan 
is.  Science  makes  no  definite  statement. 

But  there  is  no  middle  ground  to  take:  either  all  life, 
whether  of  the  whole  Universe,  a  world,  a  man  or  the  small- 
est infusorium,  is  guided  by  law  or  it  is  not.  If  not,  then 
chance  reigns  supreme.     But  this  position  is  untenable;   we 


134  Mysteries  of  the  Heart  Doctrine 

see  the  operation  of  law  in  all  diredions  and  we  know  of  a 
certainty  that  if  law  rules  in  one  particular  it  must  rule 
throughout  all  Nature  and  all  Life. 

Theosophy  also  teaches  design  in  Nature,  and  while  it  is 
impossible  for  the  human  intellect  to  comprehend  the  design 
in  all  its  details  and  completeness,  yet  that  part  which  The- 
osophy reveals  is  stupendous  in  its  range  though  based  on 
such  simple  truths  that  even  a  child  may  understand.  Man 
mirrors  in  himself  all  Nature  and  all  the  powers  of  Nature 
and  it  is  his  destiny  to  acquire  the  knowledge  and  use  of  all 
these  powers — not  for  self,  but  that  he  may  become  a  co- 
worker with  Nature  and  a  Creator.  This  is  the  aim  of 
Theosophy,  which  is  true  Science,  true  Religion  and  true 
Philosophy. 


Part  II 


REVIEW    AND    OUTLOOK 

OF     THE 

THEOSOPHICAL    MOVEMENT 


I  produce  myself  among  creatures,  O  son  of  Bharata,  whenever  there  is 
a  decline  of  virtue  and  an  insurrection  of  vice  and  injustice  in  the  world ; 
and  thus  I  incarnate  from  age  to  age  for  the  preservation  of  the  just,  the 
destrudlion  of  the  wicked,  and  the  establishment  of  righteousness. — Krishna 
in  Bhagavad-Gita. 

By  their  fruits  ye  shall  know  them. 

STANDING  at  the  dawn  of  the  Twentieth  Century 
and  having  tided  over  in  safety,  though  not  with- 
out many  a  rough  knock,  the  dangers  constantly 
threatening  to  engulf  the  Ark  of  the  Theosophical  Move- 
ment which  contains  the  seeds  of  the  world's  future  prog- 
ress, we  command  a  point  of  vantage  whence  a  general 
survey  can  be  had  of  the  events  which,  with  unerring  pur- 
pose, have  led  up  to  the  permanent  establishment  of  The 
Universal  Brotherhood  with  its  vast  scope  and  unlimited 
possibilities. 


138  Mysteries  of  the  Heart  Doctrine 

When  Madame  Helena  Petrovna  Blavatsky,  the  heroic 
Founder,  a  Russian  woman  of  high  position,  laid  the  foun- 
dation of  the  Theosophical  Society  in  the  "seventies"  the 
condition  of  the  world  of  thought  was  intensely  material- 
istic on  one  hand  and  crassly  dogmatic  and  bigoted  on  the 
other.  The  "conflid  between  Science  and  Religion"  had 
reached  such  a  pitch  that  it  seemed  as  if  one  of  the  com- 
batants must  inevitably  be  crushed.  Science  had  done  ex- 
cellent service  by  emancipating  thought  from  the  cramping 
orthodox  fetters  and  was  not  likely  to  be  the  first  to  suc- 
cumb, but  unfortunately  in  achieving  that  laudable  object 
the  scientific  iconoclasts  had  gone  too  far,  and  many  ear- 
nest seekers,  who  were  turning  from  the  narrow  creeds  of 
the  day  owing  to  their  failure  to  satisfy  the  intelledt,  could 
find  no  abiding  place  in  the  teaching  of  materialistic  sci- 
ence because  of  its  refusal  to  answer  the  claims  of  the 
heart. 

The  state  of  things  prevailing  in  1871,  but  a  short  time 
before  the  foundation  of  the  Theosophical  Society,  is  well 
described  by  Lord  Lytton  in  the  following  extrad  from  an 
article  in  the  Fortnightly  Review: 

Look  where  we  will  around  us  in  every  direction  the  sources  of  pure  spir- 
itual life  appear  to  be  either  altogether  stagnant,  or  else  trickling  feebly  in 
shrunken  and  turbid  streams.  In  religion,  in  philosophy,  in  politics,  in  the 
arts,  in  poetry  even — wherever  the  grandest  issues  of  Humanity  are  at  stake, 
man's  spiritual  attitude  towards  them  is  one  either  of  hopeless  fatigue  and  dis- 
gust, or  fierce  anarchical  impatience.  And  this  is  the  more  deplorable  because 
it  is  accompanied  by  a  feverish  materialistic  activity.  Yes,  this  age  of  ours  is 
materialistic ;  and  perhaps  the  saddest  and  dreariest  thing  in  the  ever  increasing 


Review  and  Outlook  139 

materialism  of  the  age,  is  the  ghostly  squeaking  and  gibbering  of  helpless 
lamentation  made  over  it  by  the  theologists,  who  croak  about  their  old  dry 
wells  wherein  no  spiritual  hfe  is  left.  Meanwhile  society  seems  to  be  every- 
where busily  organizing  animalism. 

Between  the  two  camps  "Spiritualism"  with  its  phenome- 
nal "manifestations"  claimed  a  hearing,  though  its  crude 
theories  were  not  capable  of  inspiring  general  confidence. 

The  direction  of  men's  thought  was  thus  wavering  and  the 
probability  was  great  that  the  rising  generation  would  start 
life  without  any  nobler  ideal  than  selfish  pleasure.  It  is  now 
clear  what  was  the  evident  danger  that  threatened  mankind, 
but  at  that  time  there  were  but  few,  even  among  the  most 
clear-sighted,  who  saw  the  danger,  and  only  the  Elder 
Brothers  of  Humanity  knew  how  to  provide  the  remedy. 
H.  P.  Blavatsky  says. 

The  tendency  of  modern  civilization  is  a  reaction  towards  animalism,  towards 
a  development  of  those  qualities  which  conduce  to  the  success  in  life  of  man  as 
an  animal  in  the  struggle  for  animal  existence. 

And, 

Theosophy  was  intended  to  stem  the  tide  of  materialism  and  also  that  of 
spiritualistic  phenomena  and  the  worship  of  the  dead. 

She  was  sent  out  to  the  world,  after  a  remarkable  career  of 
world-wide  travel  in  which  she  gained  unusual  knowledge  of 
human  nature,  to  "break  the  molds  of  mind."  Speaking 
of  her  Teacher,  she  says: 

It  was  He  who  told  me  to  devote  myself  to  this  and  I  will  never  disobey 
and  never  turn  back. 


140  Mysteries  of  the  Heart  Doctrine 

How  well  she  kept  her  vow  we  know. 

H.  P.  Blavatsky  aimed  straight  at  the  heart  of  materialism, 
the  ghastly  spectre  menacing  civilization,  and  in  her  first 
book,  his  Unveiledj  advanced  the  then  startling  idea  that 
there  were  highly  evolved  men  on  earth  possessed  of  a 
knowledge  of  the  hidden  forces  of  Nature  greatly  transcend- 
ing the  confined  limits  of  modern  science.  She  proclaimed 
the  existence  of  the  God  within  every  man;  the  old,  old 
teaching  of  the  Divine  Nature  of  the  Soul,  which  had  be- 
come so  grossly  distorted  and  finally  obscured  by  the  false 
notion  of  the  literal  fall  of  man  and  his  powerlessness  to 
raise  himself  without  external  help.  To  call  forth  into 
action  the  Divine  Soul  lying  hidden  in  man,  was  and  is  the 
chief  object  of  the  Movement,  for  only  on  that  basis  can  a 
permanent  Universal  Brotherhood  be  established.  This  has 
been  the  adamantine  foundation  of  the  work  from  the  first 
upon  which  the  whole  superstructure  is  built. 

She  founded  The  Theosophical  Society  in  New  York  on 
September  8,  1875,  ^^^  working  organization  being  perfected 
on  October  30th  by  the  election  of  thirteen  officers,  H.  P. 
Blavatsky  being  "Corresponding  Secretary." 

After  working  in  America  for  a  few  years,  receiving  and 
corresponding  with  enquirers,  writing  Isis  Unveiled^  etc.,  we 
find  her,  accompanied  by  a  few  helpers,  arriving  in  India 
on  February  16,  1879,  where  she  gathered  around  her  a 
sufficient  number  of  persons  to  form  an  Indian  section  of 
the  Society,  teaching  the  underlying  unity  of  religions,  link- 
ing the  East  with  the  West,  founding  and  conducting  T'he 
'Theosophist   magazine   and    forming    Lodges   where   persons 


Review  and  Outlook  141 

of  all  shades  of  religious  opinion  could  meet  upon  com- 
mon ground. 

The  seeds  of  a  great  future  work  having  been  sown,  she 
moved  to  England,  where  by  her  residence  she  completed 
the  perfedl  triangle  of  centers  from  which  innumerable 
branches  have  since  spread.  Unfortunately  in  the  East  the 
harvest  has  since  been  sadly  neglected  by  those  in  charge, 
who  have  wandered  from  the  original  lines  of  Brotherhood, 
and  so  the  tares  have  grown  up  with  the  wheat,  choking 
it  for  the  time  being. 

H.  P.  Blavatsky's  demonstration  of  her  possession  of 
conscious  and  well-directed  power  over  occult  forces,  which 
illustrated  the  teaching  that  such  potency  was  latent  in  all 
men  owing  to  their  oneness  with  the  Divine,  was  accom- 
panied by  a  steady  output  of  priceless  instruction,  unfolded 
in  ordered  sequence,  on  science,  comparative  religion,  and  the 
origin,  nature  and  destiny  of  man.  She  thus  disclosed  to  us 
the  true  Purpose  of  Life,  for  which  our  undying  gratitude  is 
due  to  her. 

During  these  times  many  adherents  were  attracted  by  the 
new  light  thrown  by  the  Esoteric  Philosophy  on  science  and 
religion,  and  others  by  the  marvelous  control  and  knowledge 
of  the  occult  forces  of  Nature  shown  by  H.  P.  Blavatsky, 
but  few  realized  as  yet  the  true  objed  of  the  Movement — 
the  formation  of  the  nucleus  of  a  real  Brotherhood  of  Man- 
kind. Not  until  the  "Esoteric  Section"  was  formed  in  1888, 
upon  the  initiative  and  with  the  assistance  of  William  Q. 
Judge,  which  united  the  more  altruistic  members  in  closer 
bonds,  was  the  Society  free  from  the  danger  of  being  stranded 


142  Mysteries  of  the  Heart  Doctrine 

on    the    shoals    of  metaphysical    speculation   or  phenomena 
hunting. 

The  early  work  of  the  Society  consisted  of  hard  pioneer- 
ing, clearing  away  error,  and  preparing  the  ground  for  the 
great  practical  work  to  be  started  when  a  sufficient  number  of 
the  members  had  realized  the  meaning  of  Brotherhood  (the 
end  ever  kept  in  view  by  H.  P.  Blavatsky  and  her  Teachers), 
and  were  prepared  to  sacrifice  a  little  of  their  slothful  ease 
and  fear  of  conventional  public  opinion  in  order  to  put  the 
"beautiful  theories"  into  practice,  by  concentrating  into 
a  united  and  militant  body  and  making  Theosophy  a  living 
power  in  their  lives.  H.  P.  Blavatsky  reports  her  Teacher 
as  saying: 

You  were  not  directed  to  found  and  realize  a  Universal  Brotherhood,  but  to 
form  the  nucleus  of  one,  for  it  is  only  when  the  nucleus  is  formed  that  the 
accumulations  can  begin  that  will  end  in  future  years,  however  far,  in  the  forma- 
tion of  that  body  we  have  in  view. 

The  increasing  activity  of  the  Society  soon  attracted  the 
attention  of  the  inimical  forces  which  oppose  the  progress  of 
humanity,  and  a  certain  organization — a  present  instrument 
of  evil  psychological  power — was  soon  at  work  seeking  to 
destroy,  through  more  or  less  conscious  tools,  the  growing 
vehicle  of  the  Light,  the  Theosophical  Society. 

In  1883-4  the  first  desperate  attack  was  made,  from  the 
outside,  upon  the  honor  and  credit  of  H.  P.  Blavatsky 
through  the  agency  of  a  woman  who  was  ifnder  a  heavy 
debt  of  gratitude  to  her.  She  and  her  husband  had  been 
befriended    and    given    employment   by    H.    P.    Blavatsky 


Review  and  Outlook  143 

when  in  absolute  want.  Later,  having  been  prevented  from 
obtaining  in  an  underhand  manner  a  large  sum  of  money 
from  a  well-to-do  Theosophist,  this  woman  considered  she 
had  "a  grievance  and  would  have  revenge."  This  attack 
on  H.  P.  Blavatsky  was  followed  at  short  intervals  until 
and  even  after  her  death  in  1891,  by  treacherous  onslaughts 
on  her  work  and  reputation  from  various  sources,  even 
from  former  pupils  who  owed  and  acknowledged  a  profound 
debt  of  gratitude  to  her  for  invaluable  help.  But  unfortu- 
nately these  people  permitted  ambition  to  gain  the  upper 
hand  and  they  sought  to  use  their  attainments  for  personal 
advantage. 

In  1894  a  similar  attack  was  diredled  at  William  Q. 
Judge,  her  successor,  and  in  1898  another  most  severe 
crisis  took  place,  the  objedt  of  the  attack  being  the  pres- 
ent Leader,  Katherine  Tingley.  If  a  careful  examination 
of  these  ruthless  assaults  be  made,  an  unvarying,  cut-and- 
dried  system  will  be  found  for  the  destruction  of  this  sav- 
ing work  by  striking  at  the  heart — the  Leader.  The  plan 
is  ever  the  same  and  is  clearly  seen  in  the  lives  of  all  past 
Teachers,  Jesus,  Socrates,  Bruno,  and  others,  great  Souls 
carrying  the  banner  of  Truth,  Light  and  Liberation  to  dis- 
couraged humanity. 

The  attempt  is  first  made  to  upset  the  eternal  truths  of 
Theosophy  by  argument,  but  that  necessarily  proving  a 
failure,  the  enemies  of  progress,  to  accomplish  their  end,  use 
the  cowardly  weapon  of  a  savage  personal  attack  on  the  life 
and  character  of  the  Teacher,  who  is,  nearly  always,  killed 
in  body  after  acute  suffering. 


144  Mysteries  of  the  Heart  Doctrine 

But  for  the  vitally  important  interests  of  humanity  at 
stake  and  the  sorrow  and  pain  which  were  concomitants  of 
the  ludicrously  contradictory  charges  brought  against  H. 
P.  Blavatsky,  they  would  be  a  subjedt  of  hearty  laughter, 
for  it  is  almost  incredible,  yet  the  fact,  that  at  the  same 
time  she  is  charged  by  one  party  with  deception  in  claim- 
ing to  possess  occult  powers,  another  school  of  critics, 
equally  learned  and  well-informed,  declares  that  her  "mira- 
cles" were  genuine,  but  were  produced  by  the  assistance 
of  the  Powers  of  Darkness!  But  the  proverb,  "When 
thieves  fall  out,  honest  men  come  by  their  own,"  is  being 
happily  realized,  for  while  the  small  critics  carp  unnoticed 
the  world  is  beginning  to  reap  the  harvest  from  the  seeds 
so  carefully  planted  by  H.  P.  Blavatsky. 

Though  space  will  not  permit  an  analysis  of  the  infa- 
mous attacks  upon  H.  P.  Blavatsky  and  William  Q.  Judge, 
one  or  two  points  of  curious  resemblance  between  the  two 
cases  which  disclose  some  of  the  methods  of  the  foe  de- 
serve brief  mention,  if  only  for  future  warning  in  case  of 
need. 

In  each  case  the  charges  were  based  chiefly  upon  the 
evidence  of  alleged  incriminating  letters,  but  in  neither  was 
the  illustrious  victim  permitted  to  copy,  photograph  or  even 
see  the  documents  before  the  mock  "trials"!  In  the  case 
against  H.  P.  Blavatsky,  the  best  experts  in  handwriting 
differed  among  themselves  as  to  the  authorship  of  the  let- 
ters. We  have  not  forgotten  the  attempt  made  by  the  Lon- 
don Times  in  the  greatest  political  trial  of  modern  days — 
with   the   exception   of  the   Dreyfus   case — to   destroy    the 


Review  and  Outlook  145 

charader  of  Mr.  Parnell  by  the  production  of  a  letter 
which  was  pronounced  genuine  by  the  experts  and  yet 
which  turned  out  to  be  a  barefaced  forgery.  Expert  evi- 
dence in  handwriting  can  never  be  absolutely  depended  up- 
on, and  in  the  matter  of  the  charges  against  William  Q. 
Judge,  not  only  were  none  of  the  letters  ever  proved  to 
have  been  written  by  him  at  all,  but  the  formulator  of  the 
charges  in  l!he  Case  Against  W.  ^  Judge  states  in  that 
pamphlet,  which  purports  to  contain  the  whole  matter,  that 
she  had  "destroyed  all  the  letters  I  had  received  from  Mr. 
Judge"  on  the  testimony  of  which  many  grave  charges  de- 
pended. The  allegations  against  these  great  Leaders  are 
riddled  with  inconsistencies,  impossibilities  and  misstate- 
ments, and  any  unprejudiced  person  who  carefully  studies 
the  whole  matter  is  bound  to  conclude  that  such  prepos- 
terous charges  would  be  summarily  dismissed  by  any  ordi- 
nary Court  of  Justice. 

Many  other  attacks  were  made  upon  the  Leaders,  but 
such  is  the  vitality  of  this  work  that  all  were  transmuted 
into  benefits,  for  in  exact  proportion  to  the  energy  of  the 
defense  made  by  the  loyal  members  was  the  force  of  the 
courage  and  devotion  evoked.  The  weak  fell  out,  for  only 
those  who  were  strong  enough  and  intelligent  enough  to  hold 
to  their  high  purpose  in  spite  of  shocks  could  stand  the  strain. 
The  faithful  workers  who  realized  that  if  this  Movement 
could  be  destroyed  the  hopes  of  humanity  would  be  blasted 
for  perhaps  centuries,  could  not  be  shaken  by  the  up- 
heavals, but  to  the  Society  as  a  whole  these  served  for  its 
purification,  preventing  it  from   degenerating  into   an   over- 


146  Mysteries  of  the  Heart  Doctrine 

grown,  back-boneless  organism,  too  flabby  to  stand  up  and 
fight  for  Truth  and  the  spiritual  interests  of  humanity. 
Another  benefit  has  accrued  to  the  Society  from  these 
shocks,  for  they  have  served  "to  conduce  to  solidarity,  to 
give  strength  such  as  the  oak  obtains  from  bujEFeting  the 
storm  and  in  order  that  all  grooves  of  mind,  act  or  thought 
might  be  filled  up."— [W.  Q.  Judge] 

The  attacks  upon  the  Society  through  the  attempted  de- 
struction of  the  Leaders  have  been  so  incessant  and  savage  as 
to  be  clear  evidence  of  the  importance  of  its  work,  and  the 
dread  of  it  instinctively  felt  by  evil-doers.  But  the  enemy 
has  overreached  himself,  for  by  means  of  the  splendid  train- 
ing thus  secured,  a  compact  phalanx  of  workers,  inspired  by 
ardent  love  for  humanity,  daily  increasing  in  impersonality 
and  the  power  evoked  by  it,  has  been  united  so  firmly 
under  a  Head  of  such  wisdom  that  success  is  assured. 

After  having  opened  the  doors  to  many  hitherto  locked 
sources  of  wisdom  and  thereby  earned  the  gratitude  of  thou- 
sands, H.  P.  Blavatsky  returned  to  Europe  in  1884,  broken 
in  health.  In  spite  of  acute  physical  suffering,  this  selfless 
servant  of  humanity  continued,  until  her  death  in  1 891,  to 
labor  incessantly  for  the  great  cause,  organizing  the  work, 
teaching  her  students,  editing  her  monthly  magazine,  Lucifer, 
writing  The  Voice  of  the  Silence,  The  Key  to  Theosophy  and 
innumerable  magazine  articles  in  addition  to  The  Secret  Doc- 
trine, the  crown  of  her  literary  work,  a  product  of  extraor- 
dinary labor. 

A  complete  study  of  the  wonderful  being,  known  to  the 
world  as  H.  P.  Blavatsky,  would  require  a  large  volume.     It 


Review  and  Outlook  147 

is  enough  to  say  here  that  her  love  for  all  beings,  her  im- 
mense pity  for  the  suffering  of  the  world,  her  singleness  of 
purpose,  her  marvelous  power  of  unceasing  work  for  the 
benefit  of  others,  unthanked  and  unhonored,  from  early  till 
late,  while  enduring  continual  slander  and  persecution  from 
open  enemies  and  treacherous  friends,  and  racked  by  inces- 
sant physical  pain,  prove  her  to  be  one  of  the  Great  Souls 
who  occasionally  come  forth  into  the  shadows  of  this  world 
to  show  a  Light  that  we  may  know  the  Gods  still  live. 

It  is  almost  an  insult  to  her  memory  to  notice  the  petty 
snapping  of  curs  at  her  feet,  but  to  her  detractors  we  might 
say  that  the  testimony  of  her  nobility  of  soul  and  unself- 
ish life  by  those  who  knew  her  best,  the  elevating  quality 
of  her  writings  which  consistently  advocated  Truth,  Purity 
and  Unselfishness,  and  the  high-minded,  altruistic  class  of 
people  attraded  by  them,  are  convincing  proofs  of  the 
greatness  of  her  character  and  the  divinity  of  her  mission. 
"The  soul  is  known  by  the  soul;"  and  sincere  Theoso- 
phists  know  that  H.  P.  Blavatsky,  William  Q^  Judge  and 
Katherine  Tingley  have  touched  the  deepest  chord  in  their 
hearts,  have  pressed  the  secret  spring  and  released  the  pris- 
oned force  of  Love  for  others.  No  masquerading  self-seeker 
has  the  power  to  evoke  the  Soul;  such  is  the  privilege  of 
heroes  and  instantly  proves  their  rank. 

Do  men  gather  grapes  of  thorns  or  figs  of  thistles? 

Every  conceivable  hypothesis  having  been  tried,  and  hav- 
ing ignominiously  failed,  in  the  vain  endeavor  to  explain 
the  self-sacrificing  career  of  H.  P.  Blavatsky  upon  the  im- 


148  Mysteries  of  the  Heart  Doctrine 

aginary  basis  of  fraud,  the  world  is  becoming  a  little  more 
awake,  and  through  the  exertions  of  Katherine  Tingley  and 
her  students,  is  at  last  beginning  to  understand  that  another 
of  the  Saviors  of  humanity,  carrying  blessing  in  both  hands, 
suffered  a  life-long  crucifixion  in  the  heroic  person  of  H. 
P.   Blavatsky. 

Listen  to  the  noble  teachings  which  she  enforced  by  pre- 
cept and  example: 

Behold  the  Truth  before  you :  a  clean  life,  an  open  mind,  a  pure  heart, 
an  eager  intelleft,  an  unveiled  spiritual  perception,  a  brotherliness  for  one's 
co-disciple,  a  readiness  to  give  and  receive  advice  and  instruction,  .  .a 
courageous  endurance  of  personal  injustice,  a  brave  declaration  of  principles, 
a  valiant  defense  of  those  w^ho  are  unjustly  attacked  and  a  constant  eye  to 
the  ideal  of  human  progression  and  perfection  which  the  Secret  Science  de- 
picts—  these  are  the  golden  stairs  up  the  steps  of  which  the  learner  may 
climb  to  the  Temple  of  Divine  Wisdom. 


Upon  her  death  America  soon  became  the  scene  of  the 
chief  activity,  for  here  the  work  of  consolidating  the  most 
energetic  section  of  the  Theosophical  Society,  the  American, 
was  being  successfully  carried  out  by  William  Q.  Judge,  one 
of  the  original  Founders  and  the  Vice-President  of  the  So- 
ciety. A  diminution  in  numbers  had  occurred  owing  to 
some  of  the  original  members  leaving  when  they  found  the 
Society  was  not  a  "miracle  club,"  but  had  practical  Brother- 
hood for  its  object,  and  also,  for  a  while,  in  consequence  of 
the  absence  of  W.  Q.  Judge  in  South  America.  On  his 
return  the  work  in  the  United  States  began  to  grow  steadily. 


Review  and  Outlook  149 

and  in  1883  the  formation  of  the  Aryan  Theosophical  So- 
ciety of  New  York  by  W.  Q.  Judge,  who  remained  its 
honored  President  till  his  death  in  1896,  gave  it  a  consider- 
able impetus.  His  devotion  to  the  service  of  humanity  was 
absolute,  and  his  sublime  trust  is  well  shown  by  the  regularity 
with  which  he  kept  up  the  meetings  of  the  Aryan  Society 
from  the  first,  though  at  times  he  was  the  only  member 
present. 

But  his  trust  and  patience  were  amply  rewarded,  for 
soon  the  Aryan  became  the  chief  of  all  the  American 
Lodges,  and  with  the  aid  of  The  Path,  the  magazine  founded 
in  1886  by  W.  Q.  Judge,  the  existence  of  the  Theosophical 
Society  became  known  far  and  wide.  By  1888  the  Society 
had  three  principal  magazines  and  was  very  active  on  intel- 
lectual lines,  but  neither  H.  P.  Blavatsky,  W.  Q.  Judge  nor 
the  more  altruistic  and  clear-sighted  members  generally  were 
at  all  satisfied  with  the  attitude  taken  by  a  number  of  the 
members  towards  the  main  object  of  the  Society — Brother- 
hood. In  fact  so  unsatisfactory  was  the  position  that  by  the 
advice  and  with  the  assistance  of  W.  Q.  Judge,  who  prepared 
the  Rules,  H.  P.  Blavatsky  established  in  that  year  the 
"Esoteric  Section,"  a  body  of  students  pledged  to  great 
purity  of  life,  unselfishness,  and  the  endeavor  to  thoroughly 
study  and  carry  out  the  Divine  Principles  of  Theosophy. 
This  Section  was  formed,  as  she  says. 

To  help  the  future  growth  of  the  Theosophical  Society  as  a  whole  in  the 

true  direction,  by  promoting  brotherly  union  at  least  among  a  choice  minority. 

The    Esoteric   Section    is    thus   set    apart  for    the  Salvation  of  the 
whole  Society, 


150  Mysteries  of  the  Heart  Doctrine 

For,  she  deplores  further  on  in  the  same  paper, 

The  Theosophical  Society  had  just  entered  upon  the  fourteenth  year  of  its 
existence ;  and  if  it  had  accomplished  great,  one  may  almost  say  stupendous 
results  on  the  exoteric  and  utilitarian  plane,  it  had  proved  a  dead  failure  on  all 
those  points  which  rank  foremost  among  the  objects  of  its  original  establishment. 

Thus  as  a  "Universal  Brotherhood,"  or  even  as  a  fraternity,  one  among 
many,  it  had  descended  to  the  level  of  all  those  societies  whose  pretensions 
are  great,  but  whose  names  are  simply  masks  —  nay,   even  shams.* 

Before  she  died,  H.  P.  Blavatsky  had  the  satisfaction  of 
seeing  the  work  begin  to  take  a  step  in  advance  under  the 
inspiration  of  this  Esoteric  Section  of  which  she  was  the 
"Outer  Head."  Owing  to  the  energy  coming  through 
that  nucleus,  with  the  assistance  and  untiring  efforts  of  W. 
Qi  Judge,  it  was  possible  for  greater  extensions  to  take 
place,  which  were  carefully  guided  by  him  after  her  death. 

So  commanding  was  the  character  of  this  great  man,  and 
so  successful  his  work,  that  upon  the  resignation  of  the 
Presidency  of  the  Theosophical  Society  in  1892  by  Colonel 
Olcott,  who  had  held  that  office  since  its  commencement, 
W.  Q.  Judge  was  chosen  as  President,  but  shortly  after, 
at  the  special  request  of  W.  Q.  Judge,  through  the  Amer- 
ican Section,  Colonel  Olcott  revoked  his  decision  and  re- 
sumed his  formal  position  as  President  of  the  Exoteric  So- 
ciety. Colonel  Olcott,  during  the  Hfe-time  of  H.  P.  Bla- 
vatsky, resided  chiefly  in  India  where  he  was  occupied  in 
certain  official  duties  of  the  Society  under  her  direction. 
As  a  professed    Buddhist   he  spent    much    time   in   helping 


*  Book  of  Rules  of  the  Esoteric  Section 


Review  and  Outlook  151 

his  co-religionists  to  propagate  their  faith.  He  was  never 
a  member  of  the  Esoteric  Section. 

For  a  short  time  the  Movement  progressed  with  perfect 
smoothness;  the  force  expended  by  H.  P.  Blavatsky  in 
keeping  her  wrecked  physical  body  together  seemed  to 
have  passed  into  the  work.  The  unique  Parliament  of  Re- 
ligions at  the  World's  Fair  held  in  1893  ^^  Chicago  gave 
a  splendid  opportunity,  which,  under  the  direction  of  Will- 
iam Q.  Judge,  was  abundantly  taken  advantage  of,  for  the 
presentation  of  Theosophy  in  a  convincing  form,  and  the 
activities  of  the  Society  were  increasing  (in  America,  Aus- 
tralia, and  Europe  especially)  by  leaps  and  bounds. 

But  again  the  enemies  of  progress  struck  a  blow  at  the 
advancing  work  and  a  period  of  sorrow  and  internecine  con- 
flid:  came  which  lasted  for  more  than  a  year.  This  finally 
reached  the  point  where  the  great  body  of  old  and  faithful 
members  acting  in  Convention  separated  themselves  from 
that  portion  of  the  Society  led  by  Colonel  Olcott.  The 
fact  was  that  an  ambitious  woman  in  the  Society,  of  some  lit- 
erary ability  and  known  to  have  been  an  agitator  in  other 
organizations,  took  upon  herself  to  disrupt  the  Society  for 
motives  which  were  plainly  discernible  to  those  who  knew 
her  and  her  former  exploits.  These  consequently  protested 
and  took  the  necessary  action.  Seeing  no  other  way  to 
accomplish  her  design  she  resorted  to  most  absurd  meas- 
ures and,  there  being  nothing  on  which  she  could  base  any 
reasonable  charge,  she  brought  far-fetched  and  outrageous 
accusations  against  the  honor  of  William  Q.  Judge,  who 
stood  with  unshakable  calmness  for  Brotherhood. 


152  Mysteries  of  the  Heart  Doctrine 

These  charges  dealt  with  the  relation  of  the  Society  with 
those  Teachers  whose  guidance  was  acknowledged  by  a 
large  number  of  the  most  active  members.  At  first  W. 
Q.  Judge  was  only  charged  with  "giving  a  misleading  ma- 
terial form  to  messages  psychically  received  from  the  Mas- 
ter, without  acquainting  the  recipients  of  that  fact."  This, 
however,  was  too  vague  and  weak  to  build  up  a  case  in  the 
minds  of  the  members  sufficiently  strong  to  divert  their  de- 
votion from  him  and  his  work  for  humanity  and  accom- 
plish his  premeditated  destrudion.  In  order  to  prejudice 
the  case  the  prosecutor  dragged  in  a  number  of  irrelevant 
additional  matters  of  a  nature  that  could  not  be  proved  or 
disproved,  owing  partly  to  the  lapse  of  time,  but  chiefly 
to  the  fact  that  many  of  the  documents  vital  to  the  case  had 
been  deliberately  destroyed  by  the  self-appointed  prosecutor  be- 
fore the  "trial."  An  attempt  to  hold  a  trial  was  made,  but 
as  the  members  composing  the  court  found  they  had  no 
jurisdiction,  they  soon  separated  without  arriving  at  a  ver- 
did.  A  wordy  newspaper  war  followed,  and  pamphlets 
and  circulars  attacking  and  defending  the  Teacher  came  in 
shoals.  Finally  the  Society  in  America  (the  home  of  the 
new  race  we  must  remember),  the  largest  and  most  ener- 
getic portion,  which  knew  by  close  observation  the  admir- 
able and  selfless  work  of  the  assailed  "Chief,"  seeing  that 
this  infamous  persecution  of  an  innocent  man  was  simply 
designed  for  the  destruction  of  the  Movement,  almost 
unanimously  declared  for  Autonomy  and  reorganized  as 
"The  Theosophical  Society  in  America,"  leaving  the  blinded 
portion   of  the   members   to   go   their   own  way.     This  in- 


Review  and  Outlook  153 

spiring  example  was  followed  by  the  clear-sighted  members 
in  Europe  and  Australasia  where  self-governing  Theosoph- 
ical  Societies  were  established.  Each  Society  at  once  chose 
William  Q.  Judge  as  life-President  in  order  to  "keep  the 
link  unbroken"  and  also  discourage  and  impede  the  efforts 
of  future  ambitious  office-seekers.  Then  the  work  of  re- 
construction and  consolidation  proceeded  rapidly.  Unhap- 
pily the  terrific  strain  which  William  Q^  Judge,  the  second 
Martyr  to  the  cause,  had  endured  during  this  savage  on- 
slaught brought  on  a  mortal  illness  and,  on  March  21st, 
1896,  he  resigned  his  suffering  body. 

As  was  mentioned  in  an  earlier  part  of  this  chapter,  the  at- 
tacks on  H.  P.  Blavatsky,  William  Q.  Judge  and  Katherine 
Tingley  were  made  with  the  object  of  throwing  the  forces  of 
Light  into  disorder  and  so  breaking  up  the  new  hope  for 
humanity.  With  the  loss  of  William  Q.  Judge  the  prospect 
seemed  dark  to  some,  but  it  must  be  remembered  that  this 
Movement  is  wisely  directed.  The  heroic  sacrificial  lives  and 
pioneer  work  of  H.  P.  Blavatsky  and  William  Q.  Judge  had 
paved  the  way  for  a  greater  to  come,  who  could  not  have 
come  but  for  the  splendid  qualities  of  courage  and  trust 
evoked  in  the  members  by  their  stand  for  right  in  face  of 
the  unjust  attacks  upon  the  Leaders. 

Upon  the  passing  of  William  Q.  Judge  a  further  develop- 
ment of  the  Theosophical  Movement  took  place,  to  the 
future  of  which  no  bounds  can  be  put.  The  work  hitherto 
had  been  chiefly  in  the  direction  of  theoretical  study,  and 
the  dissemination  of  true  views  on  the  philosophy  of  life 
by  means  of  lectures,  public  meetings,  correspondence,  the 


154  Mysteries  of  the  Heart  Doctrine 

publication  of  books  and  magazines  and  the  formation  of 
Lodges  of  students,  etc.  All  this  had  brought  together  a 
body  of  intellectual  workers,  partly  disciplined  by  the  trials 
referred  to  above,  but  now  the  time  was  ripe  for  bringing 
into  every  day  life  the  "beautiful  theories"  so  fondly  cher- 
ished. Under  Katherine  Tingley,  the  successor  to  W.  Q. 
Judge,  so  designated  by  him  and  accepted  by  the  members, 
this  was  commenced  in  New  York  City  in  April  1896,  and 
it  was  then  discovered  that  she  had  been  working  with  him 
for  two  years  in  the  Esoteric  work  of  the  Society.  Thus 
Katherine  Tingley  was  called  to  the  altar  of  sacrifice  and 
shortly  after  took  her  rightful  place  in  public  as  Leader  of 
the  Theosophical  Work  generally  and  Head  of  the  Esoteric 
School.  Most  of  the  trusted  and  influential  members  being 
at  that  time  engaged  in  large  business  enterprises  which  re- 
quired their  principal  attention,  a  Mr.  E.  T.  Hargrove,  the 
only  available  person  at  that  moment,  a  young  man  who  was 
not  yet  settled  in  any  profession,  was  elected  President  of 
the  Theosophical  Societies  for  official  purposes.  His  work 
was  mainly  secretarial,  for  the  whole  direction  of  the  Society 
devolved  upon  Katherine  Tingley,  the  new  Leader. 

Her  first  great  undertaking  was  the  Crusade,  which  left 
New  York  on  June  13th,  1896,  and  in  its  triumphal 
career  traversed  England,  Scotland,  Ireland,  France, 
Belgium,  Holland,  Germany,  Switzerland,  Austria,  Italy, 
Greece,  Egypt,  India,  Ceylon,  Australia,  New  Zealand, 
Samoa,  Hawaii  and  the  United  States  from  California  to 
New  York.  Everywhere  members  were  brought  into  touch 
with  Katherine  Tingley,  Lodges  were  united  and  strength- 


Review  and  Outlook  155 

ened,  new  National  centers  and  some  sixty  new  local  Lodges 
and  centers  formed.  When  H.  P.  Blavatsky  commenced 
the  work,  she  traveled  from  New  York  to  India  and  then 
to  England,  living  a  few  years  in  each  spot  and  thus  form- 
ing a  strong  connection  between  those  important  centers; 
but  Katherine  Tingley  on  the  Crusade  of  1896-7  was  able 
to  encircle  the  whole  world  in  a  bond  of  unity,  and  plant 
a  vital  seed  which  quickly  germinated  and  is  growing  into  a 
tree  of  protection  under  the  branches  of  which  all  nations 
can  take  shelter.  During  the  Crusade  a  European  Congress 
was  held  in  Dublin  at  which  the  office  of  Corresponding 
Secretary,  formerly  held  by  H.  P.  Blavatsky,  was  revived. 
This  was  offered  to  and  accepted  by  Katherine  Tingley.  It 
is  impossible  for  want  of  space  to  give  an  idea  of  the  colossal 
work  done  during  this  wonderful  journey,  but  by  the  prac- 
tical example  of  humanitarian  service  amongst  the  poor,  and 
the  teaching  given  to  the  workers,  a  clear  idea  was  gained  by 
them  of  the  great  opportunity  at  hand  to  advance  under  the 
admirable  guidance  of  Katherine  Tingley,  to  a  region  where 
Theosophy  would  be  a  living  power,  first  in  the  lives  of  the 
members  of  the  Society,  and  ultimately  in  the  life  of  the 
world. 

This  Crusade  is  perhaps  the  most  significant  event  in  the 
later  history  of  the  Movement;  for,  by  the  unity  it  estab- 
lished among  the  workers  in  all  parts  they  were  prepared  to 
undertake  the  new  lines  of  practical  activity  without  undue 
strain. 

During  the  Crusade  the  Leader  unfolded  part  of  the  great 
plan  which  had  been  in  the  minds  of  the  Founders  of  the 


156  Mysteries  of  the  Heart  Doctrine 

work  from  the  first,  and  said  it  was  to  be  put  into  action  at 
once.  She  told  the  members  that  a  great  Theosophical  City 
of  Learning  would  be  established  at  an  ideally  beautiful  spot 
which  had  long  been  chosen,  and  when  Katherine  Tingley 
and  the  Crusaders  reached  the  shores  of  America  the  begin- 
ning of  this  glorious  enterprise,  whose  end  no  man  can 
foresee,  was  made  by  the  laying  of  the  Foundation  Stone  of 
the  "School  for  the  Revival  of  the  Lost  Mysteries  of  An- 
tiquity," at  Point  Loma,  California,  where  a  large  estate  had 
been  purchased  in  readiness  for  this  culmination  of  the  devo- 
tion and  work  of  the  past.  W.  Q.  Judge  in  1894  said  that 
a  distinct  object  which  H.  P.  Blavatsky  had  in  view  was 

The  establishment  in  the  West  of  a  great  seat  of  learning  where  shall  be 
taught  and  explained  and  demonstrated  the  great  theories  of  man  and  nature 
which  she  brought  forward  to  us,  where  Western  occultism  as  the  essence 
combined  out  of  all  others  shall  be  taught. 

The  objects  of  this  School  are  to  demonstrate  practically 
many  of  the  ancient  teachings,  and,  to  quote  from  its  Con- 
stitution: 

To  revive  a  knowledge  of  the  Sacred  Mysteries  of  Antiquity  by  promoting 
the  physical,  mental,  moral  and  spiritual  education  and  welfare  of  the  people  of 
all  countries,  irrespective  of  creed,  sex,  caste  or  color,  by  instructing  them  in 
an  understanding  of  the  laws  of  universal  nature  and  justice,  and  particularly 
the  laws  governing  their  own  being,  thus  teaching  them  the  wisdom  of  mutual 
helpfulness,   such  being  the  science  of  Raja  Yoga. 

Shortly  after  this  epoch-making  event,  of  which  it  is  im- 
possible to  exaggerate   the   importance   for   the  progress  of 


Review  and  Outlook  157 

the  world,  a  further  step  was  taken.  On  January  13,  1898, 
Katherine  Tingley  founded  The  Universal  Brotherhood, 
and  on  February  i8th  the  Theosophical  Society  in  Amer- 
ica amalgamated  with  it,  retaining  the  name.  The  Theo- 
sophical Society,  and  becoming  the  Literary  Department 
of  The  Universal  Brotherhood.  The  Constitution  of  the 
new  Organization  was  promptly  accepted  by  the  loyal  The- 
osophists  throughout  the  world,  and  Katherine  Tingley  was 
heartily  acclaimed  as  Leader  and  Official  Head  endowed 
with  autocratic  power  over  its  affairs  and  management. 
This  was  the  logical  outcome  of  the  recognition  of  the 
high  character  and  true  status  of  the  Leader  made  by  the 
members  during  the  Crusade,  which  justified  and  called  for 
the  formation  of  The  Universal  Brotherhood.  It  could 
not  have  been  established  before  because  the  intuition  of 
the  workers  was  not  sufficiently  developed  to  permit  them 
to  understand  what  greatly  increased  help  could  be  given 
to  the  world  through  such  a  Body,  guided  by  a  great  Soul 
with  the  needed  wisdom  and  strength,  and  so  absolutely 
selfless  as  to  inspire  perfed:  trust. 

On  the  wonderful  Crusade  several  persons  whom  the 
Leader  had  taken  with  her  began  to  permit  personal  am- 
bition and  other  propensities  to  develop,  but  for  the  time 
being,  these  people  were  held  in  check  by  the  trusty  mem- 
bers of  the  party.  They  were  chosen  by  the  Leader  to 
accompany  her,  for  she  feared  the  possibility  of  a  repeti- 
tion, in  her  absence,  of  the  ambitious  scheming  which  had 
previously  attempted  to  wreck  the  Society.  In  them  she 
had  perceived  the  possibility  of  the  seed  of  that  ambition. 


158  Mysteries  of  the  Heart  Doctrine 

which,  as  the  onward  sweep  of  the  Theosophical  activities 
brought  to  the  surface  some  who  had  been  unnoticed  in 
previous  agitations,  might  result  in  serious  danger.  She 
hoped  that  by  being  given  the  opportunity  of  doing  Cru- 
sade work  they  would  be  turned  from  following  the  wrong 
course.  At  the  New  York  headquarters,  144  Madison  Av- 
enue, there  were  also  some  in  prominent  positions  who 
had  similar  tendencies.  Thrown  off  their  guard  by  per- 
sonal adulation  from  indiscreet  members,  and  magnifying 
their  office  and  their  fancied  importance,  they  became  the 
prey  to  the  same  evil  psychological  force  that  had  prev- 
iously attacked  the  work.  Instead  of  resisting  this  danger 
and  thus  profiting  by  the  opportunity  of  gaining  strength 
to  become  helpful  to  humanity,  they  yielded.  Upon  the 
return  of  the  Crusade  the  few  ambitious  agitators,  fanatics, 
united  to  oppose  the  formation  of  The  Universal  Brother- 
hood— established  to  save  the  Movement  from  falling  into 
a  mere  metaphysical  debating  society  or  worse — and,  led 
by  the  above-mentioned  Mr.  Hargrove,  commenced  a  vio- 
lent personal  attack  upon  the  Leader,  although  ostensibly 
appearing  at  first  merely  to  object  to  the  Constitution  of 
The  Universal  Brotherhood.  In  their  mad  desire  to  gain 
control  the  malcontents  fancied  that  by  resorting  to  the  law, 
they  could  obtain  possession  of  the  property,  rights  and 
authority  of  the  Society.  The  attacks  ignominiously  failed 
and  the  lawsuits  all  resulted  in  verdids  in  favor  of  Kath- 
erine  Tingley  and  The  Universal  Brotherhood,  it  being  le- 
gally established  as  well  as  clear  to  common  sense,  that  the 
Theosophical  Societies  had  a  perfect  right,  if  they  wished. 


Review  and  Outlook  159 

to  become  a  Department  of  The  Universal  Brotherhood,  a 
body  with  precisely  similar  objects.  Thus  again  was  evil 
transformed  to  good,  and  with  the  successful  termination 
of  this  unhappy  difficulty,  the  era  of  active  work  and  con- 
struction recommenced. 

In  the  summer  of  1898  a  relief  expedition  under  Kath- 
erine  Tingley  went  to  Montauk  Point,  Long  Island,  to 
nurse  and  tend  the  thousands  of  sick  and  wounded  sol- 
diers landed  there  from  the  Cuban  war,  and  later,  another 
body  of  enthusiastic  workers  with  the  Leader  at  the  head 
carried  clothes,  food,  medicine  and  the  compassionate  spirit 
of  Brotherhood  to  fifteen  thousand  of  the  Cuban  sufferers 
from  the  war  at  Santiago.  These  brotherly  activities,  which 
were  on  a  very  extensive  scale,  and  many  lesser  ones,  pro- 
duced a  most  favorable  impression  upon  the  public,  and 
free  transportation  was  granted  to  Katherine  Tingley  by 
the  United  States  Government,  and  accepted  by  her,  for  the 
conveyance  of  the  expedition  to  Cuba  with  the  great  relief 
supplies.     The  following  letters  speak  for   themselves: 

EXECUTIVE   MANSION 

Washington,  September  24,  1898 
Mrs.   Katherine  Tingley  : 

Dear  Madam — I  have  been  interested  in  the  representations  that  have 
been  made  to  me  concerning  the  effective  work  of  the  International  Brother- 
hood League,  and  am  glad  to  know  that  it  is  securing  such  good  results 
in  its  labors  among  the  sick  and  wounded  soldiers  and  sailors. 

Assuring  you  of  my  hope  that  it  may  be  abundantly  successful  in  its 
most  worthy  undertakings,  I  am,  very  sincerely  yours, 

William  McKinley 


i6o  Mysteries  of  the  Heart  Doctrine 

WAR  DEPARTMENT 

Washington,   September  23,  1898 
The    Commanding    Generals  of  United   States    Military  Forces  in    CubOf 
Porto  Rico  or  the  Philippines: 

This  general  letter  of  introduction  will  be  presented  to  you  by  Mrs. 
Katherine  A.  Tingley,  president  International  Brotherhood  League,  or  its 
authorized  representative,  who  is  engaged  in  the  philanthropic  work  of  reliev- 
ing sick  and  wounded  soldiers.  This  organization  is  favorably  indorsed  to 
the  department,  and  it  desires  to  engage  in  relief  work  among  the  soldiers 
of  your  command. 

You  are  authorized,  in  your  discretion,  to  permit  the  league  workers  to 
prosecute  such  work,  and  to  extend  to  them  such  facilities  in  that  connection 
as  the  interests  of  the  military  service  will  permit.      Very  respectfully, 

G.  D.  Meiklejohn, 

Acting  Secretary  of  War 

The  year  1899  was  noteworthy  for  the  great  Congress  at 
Point  Loma  to  which  hundreds  of  members  from  all  parts 
of  the  world  came  and  at  which,  among  other  developments, 
an  important  activity,  The  International  Brotherhood  League 
"Colony,"  was  established  on  a  commanding  site  on  the 
Point.  This  Congress  was  continued  at  Stockholm,  Sweden, 
where  King  Oscar  took  the  greatest  interest  in  the  visit  of 
the  Americans,  personally  attended  a  reception  given  by 
Katherine  Tingley  and  her  Cabinet  officers,  and  in  many 
ways  showed  his  high  appreciation  of  The  Universal  Brother- 
hood work.  The  Congress  then  met  at  Brighton,  England, 
and  concluded  at  1 9  Avenue  Road,  London,  the  last  residence 
of  H.  P.  Blavatsky,  which  had  just  come  into  the  possession 
of  Katherine  Tingley  after  having  been  alienated  from  the 
Movement  for  several  years.     This    house  was  rededicated 


Review  and  Outlook  i6i 

by  Katherine  TIngley  on  October  loth,  1899,  as  the  Euro- 
pean Headquarters. 

Returning  to  America,  Katherine  Tingley,  who  had  herself 
attended  and  directed  all  these  triumphant  Congresses,  took 
up  her  permanent  residence  on  February  13th,  1900,  at 
"Loma  Homestead,"  Point  Loma,  where  all  the  activities 
were  rapidly  centraHzed:  The  Universal  Brotherhood  and 
Theosophical  Society's  offices.  The  Theosophical  Publishing 
Company,  The  International  Brotherhood  League,  The 
Aryan  Theosophical  Society  of  New  York,  The  Woman's 
Exchange  and  Mart,  etc.,  being  all  moved  to  the  Point  with 
all  the  records,  books,  etc.  A  large  number  of  students  rap- 
idly assembled  from  all  parts  of  the  world.  The  Isis  Con- 
servatory of  Music  had  already  been  established  but  now  was 
able  to  be  properly  equipped,  and  activity  followed  activity  in 
bewildering  succession.  The  building  of  the  unique  and 
beautiful  Aryan  Memorial  Temple,  ereded  in  honor  of  W. 
Q.  Judge  and  H.  P.  Blavatsky — made  possible  by  the  work 
and  devotion  of  the  Aryan  Theosophical  Society  of  New 
York — the  entire  reconstrudion  of  the  Loma  Homestead, 
the  starting  of  the  Silk  Culture  Industry,  the  opening  of 
The  International  Lotus  Home  and  Raja  Yoga  School,  the 
construdion  of  roads  and  laying  out  of  the  immense 
grounds,  the  designing  and  erection  of  various  offices. 
Students'  Homes,  and  Bungalow  residences,  and  the  exten- 
sive planting  of  fruit  and  shade  trees  occupied  almost  the 
whole  time  of  the  Leader  and  students.  In  addition  to  these 
home  activities,  Katherine  Tingley  had  the  entire  work  of 
superintending  The  Universal  Brotherhood  throughout  the 


i62  Mysteries  of  the  Heart  Doctrine 

world,  an  apparently  overwhelming  task  in  itself,  comprising 
the  constant  watching  and  adjustment  of  difficulties  arising 
in  the  local  Lodges,  the  diredtion  of  the  lines  of  work  to  be 
followed,  the  instruction  of  the  private  body  of  students 
known  as  The  Esoteric  School  of  Theosophy,  the  acceptance 
or  rejection  of  candidates  for  membership,  and  an  immense 
correspondence.  Engrossing  as  these  duties  would  appear,  yet 
Katherine  Tingley  was  also  able  to  train  a  number  of  qualified 
students  of  the  Isis  League  of  Art,  Music  and  Drama, 
sufficiently  for  them  to  be  able  to  present  with  success  to 
large  public  audiences  "The  Eumenides"  of  jfEschylus, 
"The  Travail  of  the  Soul,"  "Hypatia,"  and  "The  Conquest 
of  Death."  The  three  latter  were  written  under  her  direct 
inspiration  by  students  attached  to  the  Literary  Department 
of  The  Universal  Brotherhood.  These  representations  are  a 
prophecy  of  the  greater  coming  work  for  man's  regeneration 
in  the   Restoration  of  the  Ancient  Mysteries. 

In  order  to  carry  out  the  dramatic  work  in  a  fitting 
manner  an  immense  and  beautiful  Amphitheater,  of  antique 
design  but  with  some  new  and  unique  features,  and  capable 
of  accommodating  several  thousands  of  spectators,  has 
recently  been  constructed  upon  a  commanding  site  in  the 
grounds  of  The  School  for  the  Revival  of  the  Lost  Mys- 
teries of  Antiquity.  It  is  open  to  the  sky,  and  the  back- 
ground is  formed  by  a  lovely  natural  canyon  clothed  with 
numberless  flowers  and  eucalyptus  trees,  and  the  beautiful 
Yerba  Santa  bushes  overhanging  the  tawny  cliffs.  In  the 
distance  the  blue  Pacific  Ocean,  dotted  with  the  white  sails 
of  the  fishing  boats,  and  with  some  far-away  islands  sleep- 


Review  and  Outlook  163 

ing  on  its  broad  expanse,  terminates  the  view.  In  this 
magnificent  arena  are  also  held  many  of  the  athletic  contests 
which  have  been  established  by  Katherine  Tingley  upon 
the  lines  of  the  original  Olympian  Games. 

In  continuation  of  the  former  work  in  Cuba,  in  the 
summer  of  190 1  a  special  Crusade  was  sent  to  Santiago  in 
Cuba  where  some  of  the  most  capable  and  devoted  stu- 
dents from  Point  Loma  did  excellent  service  for  Brother- 
hood with  the  hearty  co-operation  of  the  Mayor  and  some 
of  the  most  prominent  residents,  whose  love  of  their  coun- 
try makes  them  highly  appreciate  the  work  done  for  Cuba 
by  The  Universal  Brotherhood.  One  result  of  this  work 
was  that  the  Crusaders  were  enabled  to  bring  back  a 
large  number  of  the  best  types  of  Cuban  children  to  be 
educated  at  the  International  Lotus  Home  and  Raja  Yoga 
School,  at  Point  Loma. 

The  rapid  increase  in  the  children's  work  has  been  a 
leading  feature  of  recent  times,  and  has  made  necessary  the 
erection  of  many  additional  Group  Homes  for  the  constant 
arrivals.  Throughout  the  world  the  same  activity  prevails, 
and  a  continual  stream  of  applications  for  admission  to  the 
Lotus  Groups  and  Raja  Yoga  Schools  flows  in.  The  peo- 
ple are  learning  to  understand  what  a  magnificent  oppor- 
tunity their  children  are  being  given  to  become  wise,  un- 
selfish and  happy. 

In  the  same  year  1901,  a  large  and  significant  increase 
in  the  comprehension  of  and  interest  in  the  principles  of 
Theosophy  through  the  work  of  The  Universal  Brotherhood 
took  place  in  San  Diego,  the  city  nearest  to   Point   Loma 


164  Mysteries  of  the  Heart  Doctrine 

and  a  center  which  is  visited  by  thousands  of  tourists  from 
all  parts  of  the  world. 

Under  the  auspices  of  the  Aryan  Theosophical  Society 
many  activities  are  flourishing,  including  Lotus  work  on 
an  extensive  scale,  adult  classes  in  Theosophy,  and  a  sys- 
tem of  regular  weekly  public  meetings  in  the  Opera  House, 
the  largest  building  in  the  city.  Aroused  by  these  and 
other  activities,  a  local  clergyman  took  upon  himself  to 
make  a  determined  attack,  in  his  pulpit,  upon  the  princi- 
ples of  Theosophy.  When  this  man,  who  professed  to 
be  a  follower  of  Christ,  realized  the  indignation  this  had 
created  among  many  of  the  best  citizens,  he  sought  the 
help  of  a  number  of  the  other  ministers  who  joined  him 
in  signing  a  paper  declaring  that  Theosophy  was  opposed 
to  the  principles  of  Christianity.  Aroused  by  this  unjust 
accusation,  the  students  at  Point  Loma  considered  it  an 
excellent  opportunity  to  throw  down  a  challenge  to  debate 
the  subject  of  Theosophy  and  Christianity.  This  the  min- 
isters declined  to  accept,  for  reasons  best  known  to  them- 
selves. Anxious  that  the  truth  should  be  established,  the 
students  requested  some  well-known  Brotherhood  workers — 
one  a  Theosophist  who  had  been  a  Presbyterian  Minister 
and  Examiner  in  Church  History  and  Theology  for  many 
years — to  hold  a  brief  in  defense  of  the  position  of  antago- 
nism to  Theosophy  declared  by  the  San  Diego  ministers. 
They  consented,  and  placed  the  criticisms  of  Theosophy 
very  skillfully  in  the  instructive  series  of  public  debates 
which  followed  between  them  and  several  of  the  other  stu- 
dents who  took  the  Theosophical  position.     Large  audiences 


Review  and  Outlook  165 

were  deeply  interested  with  this  novel  method  of  presenting 
the  truths  of  Theosophy,  and  during  the  debates  it  was 
made  abundantly  clear  that  the  principles  of  Theosophy  are 
in  perfect  harmony  with  the  essential  teachings  of  Christ 
and  that  The  Universal  Brotherhood  is  endeavoring  to 
carry  out  in  precept  as  well  as  in  practice  the  commands 
given  by  that  great  Teacher. 

The  proximity  of  San  Diego  to  the  Headquarters  of  The 
Universal  Brotherhood,  and  its  growing  importance  as  a 
center,  made  it  desirable  that  a  local  headquarters  should 
be  established  there,  so  in  October,  1901,  a  large  private 
house,  standing  in  handsome  grounds,  was  taken  for  this 
purpose.  Local  branches  of  the  Isis  Conservatory  of  Mu- 
sic, and  other  departments  of  the  work,  found  suitable  ac- 
commodation there  and  a  new  activity  was  thus  success- 
fully inaugurated. 

As  tourists  are  permitted  to  visit  considerable  portions 
of  the  grounds  and  buildings  at  Point  Loma,  great  num- 
bers of  people  have  been  able  to  obtain  a  correal  knowledge 
of  the  unique  work  being  done  by  The  Universal  Brother- 
hood, a  true  impression  of  which  is  thus  spread  far  and 
wide  by  the  thousands  of  persons  visiting  this  lovely  spot. 
In  addition  to  lectures  on  Theosophy,  delivered  under  the 
purple  dome  of  the  Aryan  Temple,  a  presentation  of  the 
results  of  the  work  in  the  Raja  Yoga  School,  in  the  form 
of  a  beautiful  musical  play,  is  given  by  the  children  weekly, 
and  so  a  constant  picture  of  the  true  character,  beauty  and 
value  of  the  world-wide  work  goes  forth  through  these 
and  other  agencies. 


1 66  Mysteries  of  the  Heart  Doctrine 

At  last  the  long-desired  type  of  the  Ideal  Home  has  been 
incarnated  at  Point  Loma  in  the  beautiful  "Students'  Home, 
No.  I,"  the  first  of  many  similar  houses  now  being  eredied. 
They  have  been  entirely  designed  by  Katherine  Tingley  and 
have  numerous  original  features  unlike  anything  built  in  this 
country.  They  possess  every  necessary  comfort  and  con- 
venience combined  with  that  refinement  of  taste  which  avoids 
the  two  extremes  of  lavish  ostentation  or  undue  simplicity. 
Many  object  lessons  in  the  right  living  of  the  home  life  are 
presented  by  a  study  of  the  design  upon  which  these  perfect 
homes  are  built. 

The  first  year  of  the  Twentieth  Century  was  remarkable 
in  the  Theosophical  history  for  the  number  and  consequence 
of  the  new  lines  of  work  started  by  Katherine  Tingley  to 
teach  Brotherhood  in  forms  suited  to  diverse  minds  and 
varying  circumstances.  The  upward  bound  in  the  intuition 
and  devotion  of  the  members  has  been  so  great  that,  at  last, 
it  has  been  possible  to  commence  work  on  the  Great  Temple 
of  The  School  for  the  Revival  of  the  Lost  Mysteries  of 
Antiquity.  It  is  a  matter  of  great  significance  that  the 
Theosophical  Movement  has  succeeded  in  safely  weathering 
the  critical  period  foreshadowed  by  H.  P.  Blavatsky,  and 
that  this  New  Century  should  have  its  birth-year  signalized 
by  such  an  auspicious  event  as  the  actual  beginning  of  the 
construction  of  the  Temple. 

To  meet  the  demands  of  the  time  a  new  literature  is  essen- 
tial, and  with  the  enlargement  and  improvement  of  The 
New  Century^  the  publication  of  'J'he  Path  Series,  'The  Mys- 
teries of  the  Heart   Doctrine  and   other  works    approaching 


Review  and  Outlook  167 

completion  and  in  the  press,  this  want  is  being  rapidly- 
supplied. 

Though  this  is  not  a  complete  history  of  The  Theosoph- 
ical  Society  and  Universal  Brotherhood,  details  having  had 
to  be  omitted  for  want  of  space,  enough  has  been  given  to 
show  the  single-purposed  linking-thread  running  through  the 
work.  Outwardly  the  Society  went  through  the  phases  of 
wonderment  and  the  attraction  of  curiosity  seekers,  then 
came  the  study  of  philosophy  and  metaphysics,  and  at  last 
the  organized  Body  has  fully  realized  what  was  taught  from 
the  first — that  Theosophy  is  Brotherhood,  and  is  to  be  made 
a  living  power  in  the  life  of  humanity;  the  conviction  of  the 
truth  of  theories  being  useless  unless  accompanied  by  their 
actual  personal  application.  We  have  been  led  through  the 
Red  Sea  of  ambition  and  wandered  through  the  Desert  of 
metaphysics,  but  the  Higher  Guidance  has  never  failed.  To 
explain  by  ordinary  means  the  survival  of  the  work  under 
the  terrible  and  repeated  shocks  it  has  suffered  is  impossible. 
The  only  hypothesis  that  meets  the  facts — all  the  facts — 
squarely,  is  that  there  are  Masters  of  Wisdom,  living  men. 
Elder  Brothers  of  Humanity,  who,  though  usually  unrecog- 
nized by  men,  take  interest  in  and  constantly  help  the  world; 
that  they  founded  the  Theosophical  Society  (now  united  with 
The  Universal  Brotherhood)  by  the  energy,  skill  and  selfless 
devotion  of  their  Messenger,  H.  P.  Blavatsky,  and  that  they 
have  watched  over  its  preservation  while  allowing  perfed: 
freedom  to  the  individual  members. 

Upon  this  theory  alone  does  the  history  of  the  Movement 
become  comprehensible;  everything  fits  into  place.     Like  the 


1 68  Mysteries  of  the  Heart  Doctrine 

flower  of  the  Lotus  rising  through  mud  and  water  to  reach 
the  air  and  sunshine,  we  can  trace  the  germ  of  the  Move- 
ment working  at  first  through  the  stage  of  "psychic" 
happenings  and  attrading  more  or  less  mystically  inclined 
enquirers.  Then  came  the  period  of  purely  intellectual 
study  and  research  into  metaphysics,  and  propaganda  by 
means  of  literature,  correspondence  and  lectures. 

Finally,  strengthened  by  many  bufFetings  and  having  con- 
quered apparently  unsurmountable  obstacles,  the  real  work 
of  the  Movement  began  to  be  developed  in  the  practical 
demonstration  of  the  philosophy,  hitherto  studied  only 
theoretically. 

In  The  International  Brotherhood  League,  the  practical 
humanitarian  department  of  The  Universal  Brotherhood, 
founded  by  Katherine  Tingley  in  1897,  Theosophy  is 
applied  to  all  classes  of  human  needs,  affording  ideal 
patterns  for  the  world  in  the  condu6t  of  the  practical 
activities  of  life  on  lines  of  Brotherhood.  Here  for  the 
first  time  in  ages  is  a  Body  of  people  actually  carrying  out 
these  principles  in  active,  everyday  life,  for  this  system  is 
based  on  the  bed-rock  of  self-discipline.  It  obtains 
its  vitality  from  the  realization  by  the  members  of  the 
presence  of  the  Higher,  Divine  Self  behind  the  petty, 
egotistical,  small  personality.  This  great  truth  when  grasped 
in  its  fullness  by  the  mass  of  mankind  will  bring  the  reign  of 
peace  and  happiness,  for  with  the  realization  of  this  over- 
shadowing Presence,  which  is  the  Real  Man,  the  ChristoSj  all 
selfish  desires  will  be  seen  in  their  true  light,  and  Brother- 
hood, devotion  to  the  interests  of  all,  will  be  known  to  be 


Review  and  Outlook  169 

Nature's  law  and  the  only  way  to  attain   heaven  on  earth. 

To  bring  about  this  knowledge  of  the  Soul  is  the  work 
of  The  Universal  Brotherhood. 

For  centuries  we  have  been  taught,  in  direct  contradidion 
to  the  words  of  the  world's  Scriptures,  to  look  outside  our- 
selves for  guidance.  This  conception  of  the  supposed 
distance  of  the  divine  Ego,  the  Christos,  from  us — the  false 
teaching  that  "fallen"  man  is  unable  to  help  himself  to  rise 
— in  fact  the  denial  that  Man  is  more  than  the  eating,  talk- 
ing and  thinking  animal  of  common  life,  is  largely  if  not 
entirely  responsible  for  the  horrible  state  of  the  world. 

This  has  all  to  be  changed.  The  philosophic  teaching  of 
Theosophy,  corroborated  by  all  the  world  Scriptures  and  by 
the  highest  intuitions  of  the  greatest  thinkers,  inspiring  the 
practical  work  of  The  Universal  Brotherhood,  in  which  it  is 
carried  out  in  adual  life,  is  found  to  be  the  only  available, 
willing  means  before  the  world  for  true  reform.  Theosophy 
is  the  Master  Key  to  the  riddle  of  the  Universe  and,  when 
tried,  is  found  to  open  the  closed  doors  of  the  mysteries  of 
life. 

The  Universal  Brotherhood  has  in  its  Constitution  an 
ideal  system  of  government.  This  has  been  drawn  up  in 
such  a  way  that  all,  irrespective  of  creed  or  race,  may  enter 
the  ranks,  if  willing  to  work  for  the  elevation  of  humanity. 
It  is  necessarily  unsectarian  by  reason  of  its  fundamental 
basis  which,  as  it  teaches  the  existence  of  the  Divine  Soul 
within,  encourages  each  man  to  find  the  true  way  to  its  real- 
ization by  active  service  and  not  by  blind  faith.  Theosophy 
is  a  building  force;  the  test  of  its  truth  is  its  power  of  con- 


lyo  Mysteries  of  the  Heart  Doctrine 

struction  and  the  deep  happiness  it  produces.     Its  song  is 
"Life  is  Joy!" 

The  world  needs  hope;  it  is  wandering  blindly,  not 
knowing  its  true  nature  and  vast  spiritual  potencies.  It 
needs  a  Teacher  and  a  Leader  —  one  capable  of  showing 
the  way  in  both  thought  and  adion,  one  who  has  proved 
so  truly  unselfish  as  to  be  fit  to  wield  power.  William  Q. 
Judge  said: 

Let  me  say  one  thing  I  know :  only  the  feeling  of  true  Brotherhood,  of 
true  love  towards  humanity  aroused  in  the  soul  of  some  one  strong  enough 
to  stem  this  tide  can  carry  us  through  to  the  close  of  next  century  and  on- 
ward. For  Love  and  Trust  are  the  only  weapons  that  can  overcome  the 
real  enemies  against  which  the  true  Theosophist  must  fight. 

In  Katherine  Tingley,  the  Leader  and  Official  Head  of 
The  Universal  Brotherhood,  this  strong  soul  is  found,  for 
in  her  the  necessary  qualities  of  skill,  knowledge  and  power, 
united  with  perfed:  compassion  and  love  for  all  mankind, 
are  combined  in  the  highest  degree. 

H.  P.  Blavatsky  reminded  the  world  that  Brotherhood 
was  Nature's  first  law  and  brought  a  philosophy  wide 
enough  to  be  a  common  meeting  ground  for  the  most  di- 
verse thinkers.  W.  Q.  Judge  consolidated  the  work, 
and  now  Katherine  Tingley  is  showing  the  world  how  to 
live  Brotherhood. 

The  opportunity  is  offered  to  all  who  love  their  neigh- 
bor as  themselves  to  awake  to  the  new  Light  and  Hope, 
and  help  to  carry  out  this  colossal  design  for  the  elevation 
of  mankind   now  clearly  laid  out  on  the  trestle-board,  by 


Review  and  Outlook  171 

sustaining  the  work  of  The  Universal  Brotherhood,  with 
the  inestimable  privilege  of  the  guidance  of  one  of  the 
World-Teachers,  Katherine  Tingley! 

Children  of  Light! 

As  ye  go  forth  into  the  world. 
Seek  to  render  noble  service 

To  all  that  lives. 


THE    LEADERS    OF    THE    THEOSOPHICAL    MOVEMENT 

H.     P.     BLAVATSKY 
KATHERINE    TINGLEY  WILLIAM    Q_.     JUDGE 


WORLD    TEACHERS 


AT  definite  periods  in  the  world's  life,  the  ripened 
culmination  of  the  centuries,  Teachers  and  Lead- 
ers of  men  appear  in  the  world  to  present  and 
enforce  the  one  and  the  same  Eternal  Truth.  Columbus, 
Washington  and  some  of  the  great  liberalizing,  progressive 
Empire-builders  were  such  Leaders.  Others  have  appeared 
as  Teachers,  presenting  seemingly  new  and  different  codes  of 
morals.  Such  were  Zoroaster,  Buddha,  Jesus,  Lao  Tze, 
Mahomet,  Blavatsky,  Judge,  and  such  a  world  Teacher  and 
Leader  is  Katherine  Tingley. 

But  while  the  methods  of  all  these  Liberators  may  vary, 
has  not  the  keynote  of  their  work  and  song,  past  and  pres- 
ent, been  liberty,  love  ye  one  another — all  totaled  in 
"Brotherhood?"  With  this  as  their  common  theme,  they 
have  sounded  it  down  the  ages,  through  the  world's  selfish 
and  soulless  atmosphere,  as  the  one  saving  chord  of  har- 
mony vibrant  amidst  the  heartless  strife  of  man. 

Had  these  Teachers  been  fully  recognized,  accepted  and 
truly  understood,  would  the  world's  people  have  been  left 
compassless  in  the  wilderness  of  materiality,  the  prey  of 
false  guides  luring  them  into  the  trackless  jungles  of  creeds 


174  Mysteries  of  the  Heart  Doctrine 

and  dogmas,  a  wilderness  infested  by  the  energized  ghosts 
of  ambition,  greed,  lust,  and  love  of  dominion,  material, 
mental  and  spiritual?  Would  man  have  lost  his  soul? 
Would  the  cry  of  earth's  present  spiritually  careless  or  de- 
spairing children  rise  in  lamentation  to  an  echoless  heaven, 
'an  unresponsive  God? 

When  too  late,  men  have  recognized  and  deified  these 
great  Perfeded  Souls,  some  of  whom  they  first  crucified. 

Why  are  we  asked  to  accept  the  limited  misconstructions 
and  interpretations  of  the  pearls  of  Truth  as  rendered  by 
some  of  their  disciples,  which,  bounteously  showered  by  the 
Teachers,  were  made  luminous  through  their  life,  suffering 
and  martyrdom?  Why  have  these  flawless  gems  come  to  us 
dulled  and  tarnished  out  of  recognition  by  selfish  usage  of 
men,  instead  of  clean,  pure,  simple  and  complete  from  the 
loving  Masters'  hearts?  Why,  except  through  the  known 
and  natural  weaknesses  of  some  of  their  disciples  and  those 
who  have  followed  them,  in  seeking  to  build  up  and  per- 
petuate themselves  at  the  cost  of  the  degradation  of  their 
Masters'  teachings? 

Do  we  not  read  that  Paul — the  only  known  Inifiafe-dis- 
ciple  of  Jesus — preached  "Christ  and  him  crucified,"  and 
are  not  his  sayings  most  illuminated  and  filled  with  saving 
sense,  awakening  conviction,  touching  men's  hearts,  carrying 
forward  the  Heart  Doctrine  of  Christ?  But  when  man  finds 
his  Sacred  Writings  recording  such  suggestive  facts  as  the  de- 
fection from,  and  denial  of  Jesus  by  some  of  his  immediate 
and  sworn  disciples — chief  among  them  the  oath-breaking 
Peter — how  can  we  in  the  face  of  such  facts  expect  or  even 


World  Teachers  175 

hope  to  find  the  unpolluted  truth,  or  aught  but  "crumbs 
fallen  from  the  Master's  table"  in  any  one  of  the  sectarian 
and  creed  religions,  which,  forsworn  in  their  inception,  now 
cramp  and  hem  in  the  world's  spiritual  life?  Is  not  the  urge 
of  man's  higher  nature  proof  that  his  soul  is  not  wholly  ob- 
scured to  him?  Is  it  not  the  soul  that  is  prompting  him  to 
desert  these  rotting  and  foundering  professedly  spiritual 
navies,  and,  putting  off  with  his  conscience  or  soul-compass 
as  guide,  to  strike  out  for  some  life-giving  shore  in  search  of 
safety  and  peace?  May  we  not  logically  and  properly  lay 
the  world's  present  universal  unrest,  strife,  threatening 
wreck  and  chaos  at  the  door — nay!  at  the  altar  of  the 
Church  where  man's  spiritual  nature,  as  a  starved,  deformed 
foundling,  cries  in  vain  for  help  and  shelter? 

With  man  lost  to  a  knowledge  of  his  soul,  with  this  su- 
perb counterpart  of  himself  mentally  far  removed  from  his 
daily  life,  his  lower  mental  nature  is  left  enthroned  as  ty- 
rant king,  with  impending  spiritual  death  and  decay  immi- 
nent in  consequence.  In  view  of  these  facts,  can  justice 
and  love  have  being,  can  Deity  without  shame  receive  the 
reverence  of  men — unless  the  promised  and  long  hoped- 
for  Savior  should  appear?  For  this  is  the  close  of  an  im- 
portant epoch  when  the  whole  world  is  in  the  throes  of 
re-adjustment  preparing  to  move  en  masse  into  a  new  and 
unknown  life,  fraught  with  lasting  weal  or  woe  to  the  hu- 
man race,  when  the  question  of  the  spiritual  life  or  death 
of  humanity  hangs  trembling  and  breathless  in  the  balance 
of  eternity.  At  such  a  vital  strategic  concentration  from 
all  past  time,  on  the  threshold  of  the  vast  unknown,  would 


176  Mysteries  of  the  Heart  DocTRiNk 

not  the  Supreme  stultify  himself,  would  not  the  great  Law 
have  ceased  to  operate,  would  it  be  in  keeping  with  the 
Eternal  Fitness  of  Things,  in  accord  with  the  World's 
Scriptures,  if  the  promised  "Greater  than  I"  should  now 
fail  to  appear? 

Nearly  all  the  Teachers  who  have  marked  previous  "Ap- 
pearances" have  come  but  to  one  people,  singly  and  un- 
aided, to  teach,  establish  and  defend  the  truth.  Too  often 
were  the  teachings  spread  by  non-comprehending,  person- 
ally ambitious  or  ignorant  disciples,  each  presenting  his  in- 
dividual ideas  leading  to  the  obscuration  and  loss  of  the 
true  teachings,  and  their  example  has  since  been  largely 
imitated  by  the  modern  professed  expounders  of  the  muti- 
lated records. 

The  present  point  in  time  is  marked  and  emphasized 
above  all  preceding  epochs  by  the  almost  simultaneous 
birth  and  appearance  of  a  great  Wedge,  or  Trinity  of 
Teachers,  driven  like  a  bolt  of  Light  into  this  selfish,  sen- 
sually-benighted juncture  of  the  Nineteenth  and  Twentieth 
Century  life. 

The  three  main  factors  in  this  great  "Appearance"  are 
— the  vital  importance  of  this  time,  the  three  Teachers 
coming  together,  and  the  world-wide  extension  of  their 
work.  The  fitness  and  harmony  of  these  factors  and  their 
combination  are  evidence  of  the  true,  vast,  culminating  and 
supreme  importance  of  this  Epoch. 

Theosophy,  or  the  Ancient  Wisdom  Religion — under 
the  benign  rule  of  which  the  forgotten  "Golden  Age" 
made  earth  a  Paradise  for  its  deservedly  blessed  children — 


World  Teachers  177 

was  projeded  into  the  world's  stagnant  spiritual  life  in 
1875  by  Helena  Petrovna  Blavatsky,  a  noble  Russian. 
Through  her  work  a  few  earnest,  true  hearts  were  aroused 
from  their  restless  sleep  to  the  comprehension  of  her  mes- 
sage of  Universal  Brotherhood  as  demonstrated  by  Theos- 
ophy,  and  the  acceptation  of  herself  as  a  great  selfless 
Teacher. 

During  years  of  intense  physical  suffering,  through  pity 
of  the  World,  she  endured  ridicule,  calumny,  abuse,  treach- 
ery, desertion  and  final  martyrdom  at  the  hands  of  her  Ju- 
dases  and,  with  ceaseless  effort  and  the  superb  courage 
which  comes  only  to  the  servant  of  Truth,  she  safely 
planted  the  life-giving  seed  in  America  and  spread  her  mes- 
sage through  Europe  and  India. 

As  the  author  of  his  Unveiled  and  The  Secret  DoSirine, 
she  left  to  the  world  writings  which,  fully  analyzed,  shed 
a  new  and  beneficent  light  on  all  the  Sacred  Books  of  the 
World  and  on  man's  pathway,  illuminating  the  wondrous 
and  simple  truths  which  the  Bibles  of  the  World  contain 
and  upon  which  they  are  based.  Coming  generations  will 
look  upon  these  two  monumental  works  as  the  introduc- 
tory chapters  to  the  Sacred  Book  of  the  Ages  which  yet 
remains  to  be  written. 

After  her  passing  away,  her  work  was  continued,  organ- 
ized and  consolidated  by  her  most  faithful  and  devoted 
disciple  and  co-worker,  William  Quan  Judge  who,  as  her 
successor,  trod  the  thorny  path  marked  by  the  hearts' 
blood  of  all  the  "Great  Souls  of  Compassion"  who  have 
ever  gladly  sacrificed  themselves  to  awaken  and  save  their 


lyS  Mysteries  of  the  Heart  Doctrine 

fellow  men.  Just,  kind,  modest,  yet  determinedly  persist- 
ent, he  held  and  with  his  life  defended  the  truth  entrusted 
to  his  keeping  against  unbridled  ambition  and  infamous  at- 
tacks made  by  malicious  and  unworthy  workers,  among 
whom  was  one  who,  in  seeking  to  obtain  the  influence  of 
his  position,  defamed  and  even  sought  to  destroy  the  in- 
tegrity of  his  good  name  and  honor  and  who,  in  attacking 
him,  attacked  the  Cause  which  he  represented. 

As  he  stepped  through  the  Martyr's  gate  onto  the  next 
stage  of  life's  drama,  he  passed  the  "Ark  of  the  Covenant" 
into  safe,  wise  and  all-powerful  keeping.  Katherine  Tingley, 
the  third  of  this  Master  Trinity  of  High  Teachers,  immedi- 
ately after  receiving  the  Martyr's  Crown  of  Leadership, 
organized  and  successfully  led  a  Theosophical  Crusade 
around  the  world,  and  established  Brotherhood  vedette  posts 
and  cantonments  in  every  land.  She  has,  against  all  conceiv- 
able open  and  hidden  opposition,  defamation  and  threatened 
assassination,  so  firmly  and  broadly  established  this  great 
saving  Principle  of  Brotherhood  among  men,  as  to  defy  effect- 
ive retardation  to  its  irresistible  impetus  and  universal  sweep; 
doing  this  against  the  most  malignant  personal  attacks  from 
that  secret  source  which  has  ever  worked  against  the  spiritual 
liberty  of  man.  Religious  bodies — as  distinguished  from 
Spiritual — now  dominate  a  very  large  part  of  the  thought- 
life  of  two  hemispheres,  and  the  force  of  Evil — spiritual 
energy  perverted — incites  the  nations  to  disastrous,  unjust 
war,  that  out  of  the  chaos  it  may  purloin  temporal  as  well 
as  spiritual  domination!  For  do  we  not  again  hear  in 
the   Western    World   the  ominous  whispering   of  "Church 


World  Teachers  179 

and  State,"  the  bold  shouting  of  which  has  in  the  past 
wrought  carnage  and  deluged  the  earth  with  human  blood? 

Opposed  by  deadly  hatred,  the  produd:  of  jealousy  and 
fear,  and  by  the  secret  and  open  combined  effort  of  the 
now  concentrating  embodied  forces  of  Evil,  the  defending 
power  of  Right  has  poured  through  this  great  human 
Wedge  of  Spirituality,  to  establish  itself  in  the  impregna- 
ble fortress  of  Universal  Brotherhood,  from  thence  to  move 
out  to  the  peaceful  conquest  of  all  human  hearts,  good 
and  evil  alike. 

The  Universal  Brotherhood,  with  Theosophy  as  its  cen- 
tral Light,  established  through  pain,  persecution  and  bitter 
war  waged  by  the  ignorant  and  selfish  side  of  human  na- 
ture, demands  by  the  purity  of  its  purpose,  its  unselfish- 
ness and  simple  grandeur,  respectful  attention  and  study 
from  every  intelligent,  high-purposed  mind.  It  offers  the 
simplest  solution  to  all  the  moral  and  economic  problems 
which  are  now  threatening  to  bring  chaos.  It  appeals  and 
commends  itself  to  all  suffering  and  help-giving  hearts.  It 
bridges  death  with  life,  and  gives  certainty  of  finding  and 
reuniting  the  severed  chords  of  love.  Universal  Brother- 
hood menaces  hypocrisy,  pretense,  dishonesty  and  all  forms 
of  selfishness  by  its  high  example  of  intelligent  service  and 
unsalaried  official  life. 

With  its  motto  "There  is  no  Religion  Higher  than 
Truth"  as  the  guiding  principle  in  every  thought  and  effort, 
its  members  fearlessly  seek  and  find  the  truth  resident  in 
everything  and  manifest  everywhere.  Maintaining  that  the 
province  of  man,  and  the  purpose  of  his  existence  is  to  be- 


i8o  Mysteries  of  the  Heart  Doctrine 

come  all-knowing  and  God-like,  The  Universal  Brother- 
hood confidently  stands  on  this  stable  basis,  and  from  this 
safe  home  of  the  wisely  experienced  goes  out  to  the 
rescue  of  those  who  trust  or  mistrust  the  shifting  quick- 
sands of  belief,  unbelief  and  materialism. 

With  ever-growing  Truth  as  the  objed  of  their  quest,  re- 
liantly  trusting  the  great  Law  of  Eternal  Progression  while 
they  work,  with  all  the  attracted  powers  of  Right  focalized 
through  the  Body  of  earnest  souls,  all  are  united  and 
determined  on  the  one  purpose — the  re-establishment  of 
Intelligence,  Equity  and  Love  as  the  triune  ruling  power 
over  human  life  and  destiny,  guided  by  the  Soul's  all- 
illuminating  Light. 

With  these  noble  and  lofty  purposes  already  worked  out 
to  a  practical  demonstration  and  in  ever  increasing  opera- 
tion at  Point  Loma,  California,  The  Universal  Brotherhood 
and  Theosophical  Society,  led  by  Katherine  Tingley  as 
Leader  and  Official  Head,  challenges,  demands,  and  com- 
mands the  respectful  attention,  scrutiny  and  consideration 
of  the  world,  as  pre-eminently  working  to  save  men  from 
the  tidal  wave  of  sensuality  and  unbrotherliness  which  will 
engulf  the  human  race  unless  it  now  grasps  this  golden 
opportunity,  turns  from  selfishness,  and  urgently  seeks  and 
serves  the  Truth  on  the  safe  mountain  slopes  and  sunlit 
plains  of  a  higher,  truer  and  nobler  every-day  life.  Now 
is  the  pivotal  time  and  culmination  of  all  past  ages,  the 
meeting  and  parting  of  the  ways!  The  foretold  time  for 
the  passing  away  of  dead  forms  approaches!  The  Hosts 
of  Humanity  are  in  the  sunless   defile  of  Materiality,  de- 


World  Teachers  i8i 

bouching  into  the  new  and  unknown  without  a  common 
purpose  or  Leader;  with  here  one  and  there  another  de- 
claring his  way  as  the  only  true  one,  while  multitudes  are 
bent  on  plunder  for  self,  misled  by  false  beacons  of  desire 
flamed  high  by  those  who  would  lead  man  to  destruction! 

The  world's  present  moral  and  spiritual  condition  is  as 
in  the  time  of  Christ,  but  a  thousand  times  more  com- 
plex and  difficult.  Man  is  more  advanced  in  the  subtler 
methods  of  moral  and  physical  assassination;  more  deeply 
impregnated  with  hypocrisy  and  deceit;  more  blinded  to 
the  truth;  more  universally  and  fatally  possessed  by  the 
fiends  of  sensuality  in  all  their  varied  and  loathsome 
forms,  now  generally  manifested  among  large  classes  of 
people. 

With  such  a  basis  of  physical  life,  with  such  a  temple, 
the  clean  and  pure  soul,  the  God  within,  awaits  with  sub- 
lime patience  its  opportunity  to  step  forth  and  be  recog- 
nized, while  men,  governments  and  nations  do  war  against 
each  other.  What  hopeful  courage,  what  nobility  of  soul, 
what  infinite  compassion  must  possess  those  who,  as 
Teachers  and  Helpers,  have  chosen  to  serve  the  children 
of  earth! 

As  the  physician  cannot  ignore  the  symptoms  of  disease 
if  he  would  restore  the  sick  to  health,  so  the  conditions 
of  humanity  which  we  see,  alas,  too  often,  cannot  be  ig- 
nored but  must  be  faced  and  warning  be  given  to  all 
men. 

We,  as  disciples  of  this  great  Triangle  of  Teachers, 
seeing  these  truths,  declare  them  to  the  world;  and  in  the 


1 82  Mysteries  of  the  Heart  Doctrine 

name  of  our  Teachers,  and  all  the  Saviors  of  all  past  time, 
in  the  name  and  stead  of  Humanity,  we  plead  for  it,  Pu- 
rity!    Morality!     Spirituality!     Brotherliness! 


THAT    STRANGE    WOMAN, 

H.    P.    BLAVATSKY 

I 

ERE  the  Twentieth  Century  closes  H.  P.  Blavatsky 
will  be  universally  ranked  with  the  great,  selfless, 
martyred  Helpers  of  Humanity.  For  martyred 
she  was,  as  was  Christ,  but  on  a  cross  of  greater  agony. 
By  the  conditions  of  modern  public  life,  the  martyrdom 
of  a  great  and  heroic  soul  can  be  carried  out  with  fiendish 
completeness.  If  her  philosophy  was  to  be  preached,  some- 
one had  to  stand  forth  as  its  exponent  before  the  whole 
world,  and  to  take  from  every  quarter  the  shafts  of  venom 
in  thought  and  word  launched  thereat. 

Yes,  she  was  "a  strange  woman"  to  those  who  could 
not  measure  her  by  a  standard  worthy  of  her.  As  with 
all  great  Teachers,  her  presence  revealed  men's  souls  to 
them;  if  they  could  not  understand  the  revelation,  if  the 
unwonted  stirring  within  irritated  or  angered  them,  as  it 
sometimes  did,  they  pointed  the  perplexity,  uneasiness,  or 
anger,  at  the  one  who  had  evoked  the  mysterious  inner  wit- 
ness.     Therefore  some  called  her  "strange;"  some  avoided 


184  Mysteries  of  the  Heart  Doctrine 

her;  others  hated  her  because  they  were  at  enmity  with 
this  inner  witness — the  inner  Light. 

The  strongest,  largest  character  of  her  time,  her  imper- 
sonahty  and  fearlessness  were  part  of  her  greatness. 

Of  utter  honesty  in  purpose  and  conduct,  these  she 
never  subordinated  to  ordinary  standards;  she  never  hesi- 
tated, if  her  work  demanded  it  of  her,  to  do  what  she 
knew  men  must,  in  their  blindness,  in  their  ignorance  of 
the  working  factors,  in  their  tendency  to  explain  her  by 
what  they  knew  of  themselves,  radically  misinterpret. 

"He  who  speaks  the  truth  is  turned  out  of  nine  cities;" 
he  who  teaches  it  is  crucified  according  to  the  methods 
of  the  time.  The  methods  of  our  time  are  slander,  hate 
and  treachery,  and  these  she  experienced  in  the  fullest 
measure.  They  never  ceased ;  and  the  very  fact  of  these 
persecutions  pushed  her  on  to  do  more;  on  her  part  also 
she  never  ceased  the  labors  that  stimulated  them.  She 
knew  that  the  after-coming  fruit  would  be  the  warrant  of 
the  seed;  she  loved  humanity  and  would  not  be  stayed 
from  serving  it. 

The  work  involved  the  separation  from  personal  friends, 
the  loss  of  home,  of  social  ties  and  position,  of  wealth, 
of  comfort.  And  let  it  be  remembered  that  she  gladly  re- 
linquished them  for  the  work,  not  waiting  till  the  work 
should  have  involved  the  severance.  Ambition  would  have 
pointed  the  other  way,  and  it  would  have  brought  the 
gratification  of  its  utmost  wish. 

Such  a  character  demands  explanation,  and  no  explanation 
begins  to   meet  the  case  that  does   not  recognize  courage. 


H.  P.  Blavatsky  185 

self-sacrifice,  endurance  and  honesty  as  the  keynotes  of  this 
great-souled  woman.  Some  day  the  world  will  awake  to 
a  recognition  of  this,  as  of  other  of  its  Redeemers.  Folly 
and  malice  do  not  prevail  eternally.  Each  year  adds  to 
the  harvest  of  the  seed  sown  by  her. 

She  was  born  in  social  surroundings  of  high  family  ac- 
cording to  worldly  standards,  where  social  gifts  and  charm 
of  manner  were  paramount  to  all  else;  she  had  these  and 
was  capable  of  gracing  any  position.  Of  brilliant  mind, 
widely  cultured,  with  a  powerful  imagination  and  iron  will, 
she  could  easily  have  moved  to  the  front  in  the  intel- 
lectual, artistic  and  literary  worlds. 

In  writing,  teaching,  diffusing  the  great  truths  she  had 
brought  to  the  Western  World,  she  spent  the  days  and 
nights  of  many  years;  and  her  task  yielded  neither  honor, 
money  nor  popularity — she  was  in  her  day  probably  as 
unpopular  as  was  Christ  in  his.  She  did  not  claim  to  have 
originated  these  teachings,  but  with  the  inner  light  she  had 
garnered  the  wisdom  of  the  Ancients;  and  with  that  inner 
urge  and  pity  for  humanity  in  its  ignorance,  with  un- 
bounded love  and  compassion  she  gave  out  some  of  the 
Divine  Wisdom. 

She  had  no  love  for  money.  Generous  with  all  she 
had,  she  contributed  any  that  came  by  chance  to  her  to 
the  Society  she  founded,  retaining  nothing  for  herself  and 
being  at  times  in  adual  poverty. 

Too  royal  a  soul  to  care  for  fame,  too  conscious  of  her 
power  and  great  mission  to  consent  to  be  patronized  into 
drawing-room    celebrity,  she   used   her  gifts   but  to   spread 


1 86  Mysteries  of  the  Heart  Doctrine 

her  teachings  through  her  books  and  the  agency  of  The 
Theosophical  Society  which  she  founded. 

She  did  her  utmost  to  teach  her  pupils  to  attune  them- 
selves to  the  universal  divine  Law,  to  work  with  it,  so 
that  they  might  become  self-reliant  co-workers  with  her- 
self, strong-souled  servers  of  humanity.  "Don't  think  that 
I  am  going  to  nurse  you  into  Occultism,"  she  said  once 
to  a  group  of  them.  And  she  never  accepted  the  smallest 
sum  of  money  from  anyone  for  her  teachings. 

Among  those  about  her  were  always  traitors,  and  always 
some  who  subsequently  became  her  bitter  enemies.  Pro- 
foundly versed  in  human  nature,  she  knew  them  all  for 
what  they  were,  but — "They  must  have  their  chance." 
What  did  she  mean?  Chance  of  growth  through  the  study 
and  practice  of  Theosophy,  the  outgrowing  of  their  weak- 
nesses through  noble  service  of  humanity! 

In  molding  the  spiritual  life  of  her  students  she  was 
often  forced  by  her  love  for  them  to  inflict  pain.  It  was 
the  soul  she  worked  for  in  them,  and  in  helping  that  to 
free  itself  from  personal  limitations  she  never  allowed  sen- 
timental pity  to  prevent  her  from  hitting  hard  at  ambition, 
self-love,  vanity,  or  any  other  of  the  failings  that  stood  in 
their  way.  Those  who  could  stand  the  training  profited 
and  grew;  the  weaklings  quailed  and  stayed  with  their 
weakness,  often  going  from  her  to  become  her  unscrupu- 
lous enemies. 

In  the  former  she  inspired  unbounded  love,  loyalty, 
trust  and  reverence,  and  in  these,  the  years  since  her  death 
have  done   nothing  to  dim   their  memory  of  her.     In  her 


H.  P.  Blavatsky  187 

these  faithful  students  recognized  Friend,  wisest  of  Coun- 
selors, more  than  Mother.  They  learned  from  her  to 
serve  the  Race.  Being  the  Messenger  of  the  great  Law, 
she  served  it  by  expounding  a  philosophy  which  she  knew 
would  help  humanity  in  its  struggles  and  darkness. 

To  all  about  her,  independent  of  whether  or  not  they 
should  hereafter  prove  unequal  to  the  task,  she  gave  the 
privilege  of  sharing  in  the  unspeakable  joy  of  serving  hu- 
manity. 

Her  fame  will  live  and  grow;  her  work  will  be  recog- 
nized more  and  more.  The  current  world  of  thought  has 
but  touched  her  literature,  her  books  are  truly  a  world  of 
thought  in  themselves.  Those  who  read  them  superfi- 
cially find  them,  after  an  hour's  reading,  "disconnected, 
disjointed,  a  heterogeneous  mass."  Yet  through  them, 
from  page  to  page,  runs  an  unbroken  thread  of  teaching. 
Her  students,  as  they  grow,  and  as  they  gain  more  and 
more  light  at  the  hands  of  her  successor,  Katherine  Ting- 
ley,  find  this  fully  displaying  itself  to  them,  and  in  their 
turn  they  will  hand  it  on  to  the  world.  As  they  stand — 
read  merely  from  the  common  stand-point — these  works 
are  an  education  in  themselves.  And  as  time  goes  on  the 
tremendous  scope  of  the  philosophy  they  unfold,  and  its 
bearing  upon  every  dark  place  in  human  life,  will  be  fully 
recognized.  "Heaven  and  Earth  shall  pass  away,  but  my 
words  shall  not  pass  away."  Among  those  words  of  hers 
which  shall  not  pass  away  are  those  which  foretold  Amer- 
ica as  the  home  of  the  coming  leading  race  of  the  world, 
and    those   which    said   that  "in  the  West  a  great    School 


1 88  Mysteries  of  the  Heart  Doctrine 

of  Learning  shall  arise"  where  the  students  shall  be 
taught  the  forgotten  Mysteries  of  Life,  and  whence  they 
shall  be  sent  out  to  all  countries  to  spread  the  Light. 
This  School  is  already  in  operation  at  Point  Loma,  in 
California,  under  the  direction  of  Katherine  Tingley. 

What  was  there  in  what  she  taught  that  aroused  such 
intense  opposition?  Verily  she  was  a  magician  and  taught 
magic!     Hear  her  own  definition  of   magic: 

Magic  was  considered  (by  the  ancients)  in  its  spiritual,  secret  sense,  as 
the  "Great  Life,"  or  divine  life  in  spirit. 

In  other  words  she  taught  the  innate  divinity  of  man, 
that  he  was  heir  to  all  the  powers  in  the  Universe,  and 
must  be  his  own  savior  through  his  own  soul,  needing  no 
intercessor  or  intermediary  between  himself  and  the  Divine. 
And  she  wielded  the  power  that  belongs  to  one  who  has 
attained  what  she  desired  all  others  should  also  attain — 
which  is  to  be  had  "without  money  and  without  price." 

These  were  the  teachings  of  that  "strange  woman" — 
strange  because  she  loved  her  neighbor  better  than  her- 
self. Can  we  wonder  that  in  this  materialistic  age  these 
thoughts  fell  like  a  bomb-shell  among  the  false  teachings 
of  religious  systems  that  were  psychologizing  the  world? 
Yet  she  gave  to  the  world  only  an  iota  out  of  her  vast 
stores  of  philosophy  and  science  and  spiritual  wisdom. 

Venom  was  inevitable.  She  attacked  shams,  all  that 
stood  in  the  way  of  human  freedom  of  thought,  all  forms 
of  intercessory  priesthoods  and  conscience-salving  nostrums, 
all  forms  of  philosophized  materialism  and  animalism. 


H.  P.  Blavatsky  189 

Treachery  she  met  on  every  hand,  and  this  was  the  chief 
source  of  her  suffering.  Baser  natures  do  not  know  that 
the  nobler  the  soul  the  more  does  it  trust  and  hope  in 
human  nature  and  the  keener  its  suffering  when  it  is  be- 
trayed. "Forgive  them,  for  they  know  not  what  they 
do;"  her  pity,  compassion,  and  forgiveness  were  boundless. 
Love  is  measured  by  the  capacity  to  suffer  and  though, 
like  Christ,  she  foresaw  the  treachery,  it  scarred  her  none 
the  less. 

It  is  not  to  be  said  that  "we  shall  not  look  upon  her 
like  again,"  for  the  World-Helpers  stand  always  ready  to 
come  forward  into  the  arena  of  the  martyrs. 

We  know  that  because  of  her  labors  and  sufferings,  be- 
cause of  all  that  we  learned  of  and  from  her,  we  shall  the 
more  quickly  recognize  and  the  more  strenuously  defend  all 
who  come  after  her  into  the  world's  darkness  bearing  the 
sacred  lamp.  And  her  faithful  students  know  that  some 
day,  in  some  life,  they  shall  again  be  privileged  to  uphold 
her  mighty  hand. 


II 

^  I  AO  those  who  do  not  believe  in  the  existence  of  Great 
-*-  Helpers  of  Humanity  (or  perfedled  men),  nor  in 
the  Theosophical  teachings  generally,  H.  P.  Blavatsky  was 
a  miracle.  That  she  lived  a  life  of  self-sacrifice  amounting 
to  a  veritable  martyrdom  all  could  see;  for  she  worked  day 
and    night  in    the  face  of  the    most  tremendous  obstacles. 


190  Mysteries  of  the  Heart  Doctrine 

and  in  defiance  of  bigotry  and  persistent  persecution.  But 
what  was  her  motive?  Money?  Her  family  were  wealthy 
and  she  had  ample  means  at  command.  She  relinquished 
high  position  and  luxury  in  order  to  carry  out  her  work 
for  humanity.  Ambition?  She  refused  all  opportunities 
for  personal  advancement  and  thereby  antagonized  those 
who  presumed  to  consider  themselves  sufficiently  enlight- 
ened to  assist  her.  Then  her  moods!  Whoever  had  so 
many,  so  intense  and  so  rapidly-shifting?  But  then  again, 
whence  the  superhuman  self-control,  the  penetrating  wisdom, 
the  calm  benignity  that  characterized  her  as  a  teacher? 

To  those  who  accepted  her  doctrines  and  professed  to 
believe  in  Humanity's  Helpers,  she  was  also  a  Mystery 
but  should  not  have  been,  except  in  another  way.  They 
had  no  right  to  misunderstand  and  find  fault  with  her, 
unless  they  had  a  perfectly  correct  idea  of  their  own  as 
to  how  she  ought  to  have  behaved;  how  a  great  Teacher 
ought  to  behave  who  is  sent  single-handed  into  the  murky 
atmosphere  of  a  London  drawing-room,  there  to  deliber- 
ately battle  with  all  the  malignant  powers  of  greed  and 
anger  and  lust,  and  to  teach  its  frequenters  the  principles 
of  a  life  far,  far  different  from  their  own.  They  knew  from 
their  own  experience  that  the  world  of  thoughts  and  feel- 
ings was  as  open  to  her  clear  eyes  as  is  the  world  of  acts 
and  deeds  to  us.  They  knew  that,  to  such  an  unveiled 
gaze,  the  world  of  society  must  appear  a  veritable  thieves* 
kitchen,  full  of  foulness,  slander,  and  unnamable  horrors. 
Yet  they  were  surprised  when  a  pure,  honest,  vigorous 
soul,  entering   such   a  den,   should  with    seeming    careless- 


H.  P.  Blavatsky  191 

ness  trespass  on  some  petty  social  convention,  and  ex- 
press in  words  one  thousandth  part  of  that  which  no  one 
present  scrupled  to  think  and  feel.  The  envy,  hatred  and 
impurity  which  raged  in  the  thoughts  of  those  around  her 
were  only  too  clearly  known  to  her;  yet  these  very  peo- 
ple were  struck  with  pious  horror  if  she  used  the  mildest 
expletive  or  called  anyone  a  fool. 

No  motive  known  to  worldlings  will  explain  the  mys- 
tery of  H.  P.  Blavatsky's  life,  and  fit  all  the  exigencies 
of  her  career.  Her  motive  was  of  a  kind  unrecognized 
by  the  multitude.  She  was  one  of  those  beings  who  had 
mastered  the  lessons  of  ordinary  life  and  passed  beyond 
it  into  one  where  our  sordid,  narrow,  self-interested  ideas 
and  feelings  find  no  place.  She  had  been  initiated  into 
that  higher  life  where  there  is  no  separateness  of  Soul 
and  no  interest  apart  from  the  interest  of  humanity,  that 
life  which  is  the  ultimate  goal  of  all  the  human  race.  And, 
filled  with  compassion  for  the  many  noble  souls  she  saw 
struggling  wistfully  and  faintingly  amid  the  gloom  and 
strife,  she  came  to  champion  their  cause  and  to  rescue  them. 
For  that  reason  she  endured  to  live  on  amid  the  racking 
of  the  body  and  the  bedlam  of  human  thoughts,  and  to 
spend  her  generous  energies  in  fighting  back  the  demons 
of  darkness  while  she  held  undimmed  the  lamp  of  truth. 

She  demonstrated  for  her  admirers  some  of  the  as  yet 
unknown  powers  of  Nature,  descending  compassionately  to 
their  petty  level  of  thought  and  deigning  to  exhibit  a  few 
wonders,  in  the  hope  that  they  might  be  encouraged  to  be- 
lieve in  the  reality  of  the  unseen  realms   of  Nature  about 


192  Mysteries  of  the  Heart  Doctrine 

which  she  taught,  and  to  give  up  the  worldly  life  for  the 
higher.  But  their  interest  did  not  get  beyond  the  mere 
phenomena  themselves,  and  they  tried  to  turn  the  Society 
into  one  in  which  the  ordinary  life  of  the  senses  should 
be  led,  with  academic  studies  in  occult  arts  added  as  an 
item  of  interest,  curiosity  and  amusement.  Others  there 
were  whose  interest  it  was  to  prove  that  no  mysteries  existed 
of  which  they  were  not  masters,  who  consulted  that  interest 
and  humbugged  each  other  into  believing  H.  P.  Blavatsky 
a  cheat. 

H.  P.  Blavatsky  came  to  demonstrate  to  the  modern 
world  the  existence  of  the  Soul,  that  grand  reality  in  human 
life  which  is  so  often  sought  in  vain  amid  the  transient  and 
gusty  passions  and  petty  interests  of  the  mere  emotional 
nature,  or  among  the  mazes  of  intellectual  research.  Her 
very  presence  was  an  intolerable  rebuke  to  those  who  denied 
the  Soul  and  worshiped  the  senses;  for  their  magic  de- 
serted them  and  they  felt  small,  like  a  lamp  in  the  sunlight. 
Thus  she  stirred  up  unexplainable  hostility  in  many  breasts. 
Those  who  had  within  them  the  desire  for  light  took  fire 
from  her  and  became  devoted  disciples,  though  many  fell  for 
a  time  when  the  searching  ordeal  of  training  and  self-con- 
quest began  to  play  havoc  with  their  cherished  prejudices 
and  proclivities. 

H.  P.  Blavatsky  burst  like  a  cannon-shot  upon  the 
modern  world,  breaking  down  the  barriers  of  vested  interests 
and  crusted  prejudices  on  every  side.  She  colledled  into 
one  focus  all  the  scattered  elements  which  could  be  used  in 
her  great  project.     She  is  said  to  have  come  "to  plant  the 


H.  P.  Blavatsky  193 

seed  of  Brotherhood  in  the  soil  of  Mysticism,"  and  a  study 
of  her  life's  work  shows  that  she  seized  every  opportunity 
of  inducing  mystics  and  spiritualists  to  ennoble  their  aims 
and  rise  to  something  more  sublime  than  mere  phenomena- 
hunting.  In  the  pursuit  of  this  object  she  has  been  accused 
of  changing  her  interests  and  vacillating  from  spiritualism 
to  psychic  research  or  to  Masonry,  and  so  on.  But  her  aim 
was  always  the  same,  and  she  went  about  testing  various 
soils  until  she  had  sown  all  her  seeds  in  the  best  way. 

Verily,  H.  P.  Blavatsky  was  a  "Strange  Woman"  to 
those  who  tried  to  explain  her  conduct  in  a  strange  way; 
but,  given  the  master-key  to  her  career,  anyone  can  see 
how  faithfully  and  consistently  she  fulfilled  it. 


WILLIAM    Q.   JUDGE 


By  their  works  shall  ye  know  them. 


'/Q\' 


auKoi 


T 


HE  due  appreciation  of  any  man  comes 
only  from  his  peers,  and  to  be  able  to 
accord  to  William  Q.  Judge  his  true 
place  in  the  history  of  the  world  as  one  of  Hu- 
manity's Helpers  requires  at  least  that  our  hearts 
shall  have  been  touched  by  the  same  fire,  kind- 
ling within  us  the  same  enthusiasm,  the  same 
energy,  the  same  compassionate  love  for  all  that 
lives.  Day  by  day  the  fruit  of  his  work,  its 
magnificent  results,  stand  out  more  clearly,  and 
it  is  by  these  results  —  by  this  fruit — that  the 
world  is  coming  to  know  that  his  work  was  good. 
Why  was  it  that  H.  P.  Blavatsky,  the  Foun- 
der of  The  Theosophical  Society  and  Universal 
Brotherhood,  chose  William  Q.  Judge,  a  native 
of  Ireland,  to  be  her  chief  helper,  her  repre- 
sentative in  America,  and  her  successor  after  her 
death?  Why  did  not  she,  a  Russian,  choose  one 
of  her  fellow  countrymen,  or,  beginning  her  work 
as  she  did  on  this  Western  Continent,  why  did 
she  not  choose  an  American,  or  an  Englishman? 
Was  it  a  promise  of  an  awakening  of  that  an- 
cient race  out  of  its  long  sleep  of  ages  and  a  return  of 
its  heroes?     Truly,  William  Q.  Judge  was  one  of  the  heroes 


196  Mysteries  of  the  Heart  Doctrine 

and  helped  to  make  the  circle  of  the  globe,  not  only  link- 
ing Russia  from  the  farthest  east  of  Asia  through  Europe 
to  America,  but  also  uniting  the  titanic  elements  of  the 
vast  Russian  Empire  with  the  mystic  life  of  ancient  Erin 
and  handing  on  the  great  work  to  his  successor,  Kather- 
ine  Tingley,  an  American,  linking  it  back  to  the  prehis- 
toric past  of  the  oldest  civilization  of  the  world  and  for- 
ward to  the  new  life  for  humanity  in  which  our  beloved 
America  shall  lead. 

William  Quan  Judge  was  born  in  Dublin,  Ireland,  on 
April  13th,  1 85 1.  His  decisive  career  as  reformer  began 
in  the  year  1874  when  H.  P.  Blavatsky,  his  predecessor 
as  Leader  of  the  great  Theosophical  Movement,  sent  for 
him.  He  came  at  once  and  the  meeting  was  one  of  rec- 
ognition between  them,  like  that  of  mother  and  son. 
The  time  must  have  been  chosen,  for  it  appears  from  the 
subsequent  important  events  that  delay  would  have  serious- 
ly retarded  the  destinies  of  The  Theosophical  Movement. 
He  was  then  at  the  height  of  unrest  on  religious  matters. 
He  had  begun  to  combat  the  dogmatism  of  Christianity 
("Churchianity"  as  he  used  to  call  it).  He  had  pro- 
claimed ideas  far  grander  than  the  narrow  teachings  of  the- 
ology, and  was  opposed  to  the  degrading  conceptions  of 
Original  Sin  and  Vicarious  Atonement.  His  burning  de- 
sire to  serve  humanity  was  intense  and  he  needed  but  con- 
tact with  that  great  Helper  and  Teacher,  H.  P.  Blavatsky, 
to  bring  this  ideal  to  fruition. 

In  his  early  days  before  he  graduated  at  the  Bar,  he  en- 
tered a  debating  club  for  the  purpose  of  developing  facility 


William  Q.  Judge  197 

in  public  speaking.  He  was  so  diffident  at  first  that  when 
called  upon  to  speak  he  was  not  able  to  utter  a  single  word 
for  some  minutes,  but  presently  he  aroused  himself  by  a 
supreme  effort  of  the  will,  and,  overcoming  his  embarrass- 
ment, burst  forth  into  an  eloquent  exposition  of  the  subjed:. 
His  intensity  called  forth  affectionate  enthusiasm  among  his 
comrades  who  elected  him  forthwith  chairman  of  the  club. 
The  club,  however,  did  not  long  furnish  him  much  attrac- 
tion; the  object  of  loosening  the  pent-up  faculty  of  public 
speaking  being  accomplished  he  sought  further  channels  for 
development.  His  career  as  pleader  at  the  Bar  was  dis- 
tinguished by  marked  success.  After  some  years  of  practice 
at  law  he  undertook  some  legal  business  in  South  America, 
staying  there  a  considerable  time.  He  returned  with  his 
mission  honorably  accomplished  but,  owing  to  exposure  in 
the  performance  of  his  duties,  he  had  contracted  a  dangerous 
disease,  the  "chagres"  fever,  from  the  effects  of  which  he 
never  completely  recovered. 

To  a  close  observer  W.  Q.  Judge  was  striking  in  appear- 
ance, though  to  the  unobserving  his  presence  was  not 
remarkable.  He  was  of  medium  height,  erect,  of  athletic 
build,  and  broad  shouldered.  His  head  was  exceptionally 
large  and  profusely  covered  with  grayish  hair.  He  wore  a 
full  beard,  fairly  dark,  with  reddish  tinge;  his  nose  was  very 
prominent  and  well-formed,  and  everything  about  his  face 
had  the  stamp  of  power.  Blue  eyes — deep  and  true — 
softened  the  impression  of  inflexibility  which  his  countenance 
seemed  to  indicate,  and  when  squarely  and  honestly  looked 
into,  had  a  look  of  eternity  in  them,  an  inexpressible  mys- 


198  Mysteries  of  the  Heart  Doctrine 

tery  like  the  ocean.  His  smile  was  radiant,  never  to  be 
forgotten.  His  very  presence  seemed  a  promise  of  the 
stability  of  the  Universe — of  the  divinity  and  perfectibility 
of  man.  Without  words  he  convinced  people  of  his  philos- 
ophy; his  power  to  alleviate  the  woes  of  mankind  was 
always  with  Jiim. 

Soon  after  he  met  Madame  Blavatsky  The  Theosophical 
Society  was  started  under  her  direction  on  September  8th, 
1875;  the  thirteen  officers  were  duly  and  formally  elected 
on  October  30th,  1875,  ^*  Qi  J^'^g^  being  elected  Counsel 
to  the  Society. 

That  the  Society  thus  originated  would  become  so  im- 
portant a  Body  and  of  such  world-wide  influence,  no  one 
except  the  real  Founders,  the  Teachers  of  H.  P.  Blavat- 
sky, under  whose  direction  she  aded,  could  then  have 
known  or  foreseen.  Its  aim  was  for  long  confounded  in 
the  public  mind  with  that  of  Spiritualism  and  kindred  in- 
vestigation, and  on  every  hand  it  met  with  innumerable 
obstacles.  It  took  such  heroic  Leaders  as  H.  P.  Blavat- 
sky and  William  Q.  Judge  to  withstand  the  fierce  oppo- 
sition and  stamp  its  new  and  progressive  ideas  on  the 
thought  of  the  day. 

At  the  time  of  the  birth  of  the  Society,  materialism 
with  its  enticing  promises  was  threatening  complete  posses- 
sion of  the  educated  and  half-educated  classes.  There  was 
great  eagerness  to  denounce  religion  and  deny  Divinity, 
and  the  ancient  teaching  of  the  dual  nature  of  man  and 
of  Brotherhood  as  a  fact  in  Nature,  linking  the  whole  hu- 
man race  into   one  family,  had  been   entirely  lost  sight  of. 


William  Q.  Judge  199 

Madame  Blavatsky  with  unequaled  versatility  and  with 
mighty  power  of  intellect  and  forceful  logic  soon  disen- 
tangled the  incongruous  web  of  thought  by  incontrovert- 
ible proofs  of  the  existence  and  stability  of  the  supersensu- 
ous  world  and  the  divine  in  man.  Her  monumental  works 
will  be  text-books  for  ages  to  come,  and  it  is  owing  to 
William  Q.  Judge,  her  life-long  disciple,  friend  and  suc- 
cessor, that  the  teachings  have  remained  uncorrupted  from 
the  influence  of  pretenders  and  unshaken  amid  violenjt  op- 
position of  the  professed  expounders  of  creeds. 

The  Theosophical  Movement  having  the  mission  of  en- 
lightening all  with  its  divine,  hopeful  message,  Madame 
Blavatsky,  the  Leader,  set  out  from  the  United  States  in 
1878  for  India  and  other  countries,  leaving  William  Q^ 
Judge  to  disseminate  the  truths  and  carry  on  the  gigantic 
work  in  America;  and  indeed  that  hero  was  equal  to  the 
task.  In  the  accomplishment  of  this  work  he  brought  to 
bear  his  great  powers  one  by  one  as  an  organizer,  a  busi- 
ness man,  a  philosopher,  a  reformer,  a  writer,  a  tactician, 
a  warrior  and  a  counselor.  He  was  all  these  in  high  de- 
gree; such  diversity  of  knowledge  and  qualifications  as 
were  his  do  not  often  exist  in  any  one  man  except  at  ex- 
traordinary epochs  in  history,  in  times  of  climax,  when  a 
great  Regenerator  appears  on  the  horizon  of  Time  to  save 
the  world   from  destruction. 

Amid  untold  obstacles  he  worked  on  with  ceaseless  toil, 
forming  connexions  in  every  State  of  the  Union,  and  es- 
tablishing branches  of  The  Theosophical  Society  in  many 
cities.     The   center  of  the  work  was  at  New  York  where 


aoo  Mysteries  of  the  Heart  Doctrine 

he  established  the  Theosophical  Headquarters.  Throughout 
the  country  thousands  of  unselfish  workers  joined  the  ranks. 

There  are  today  millions  of  people  in  the  United 
States  whose  lives  have  been  touched  and  made  better 
from  hearing  and  assimilating  somewhat  of  the  tenets  of 
Theosophy.  Within  the  short  space  of  twenty-five  years 
the  whole  trend  of  current  thought  has  changed,  and  in- 
stead of  the  narrowing  influence  of  materialism  a  more 
brotherly  spirit  now  prevails.  The  ideas  of  Theosophy 
now  pervade  individual  life,  literature,  the  pulpit,  the 
stage,  and  many  societies  and  organizations. 

To  William  Q.  Judge  alone  is  due  the  honor  of  main- 
taining an  interest  in  Theosophy  in  America.  After  the 
departure  of  Madame  Blavatsky  public  interest  ceased  al- 
most completely  for  a  time,  though  the  seed  sown  by  her 
had  taken  root  and  was  germinating.  There  was  no  one 
who  recognized  in  William  Q.  Judge  the  future  standard- 
bearer  and  sole  supporter  of  the  Cause  in  this  country. 
However,  he  persisted  undauntedly.  In  1883  he  formed 
the  Aryan  Theosophical  Society  of  New  York  of  which 
he  was  President  till  his  death.  He  began  holding  public 
meetings  and  although  at  times  with  no  audience,  he  was 
never  discouraged,  as  he  knew  only  too  well  their  import- 
ance and  that  the  great  truths  of  Theosophy  must  be 
brought  to  mankind  in  order  to  save  it  from  sinking  still 
more  deeply  into  the  abyss  of  materialism  and  animal  de- 
gradation. 

At  last  one  and  then  another  joined  with  him,  and, 
tireless    and    devoted,    he    continued   to   educate    the    new- 


William  Q.  Judge  201 

comers  in   the   truths  of   the  "Wisdom    Religion."     After 
a  little  while  and  by  degrees  there  came  many  followers. 

In  1886  W.  Q.  Judge  founded  "the  Path,  the  first 
Theosophical  magazine  in  America,  which  is  continued  to 
this  day  by  his  successor,  Katherine  Tingley,  under  the 
name  of  the  Universal  Brotherhood  Path.  The  pages  of 
The  Path  from  its  very  beginning  were  replete  with  gems 
of  the  deepest  philosophy.  Night  after  night,  in  addi- 
tion to  his  daily  toil  whereby  he  earned  his  bread,  W.  Q. 
Judge  would  write  articles  for  it,  often  under  assumed 
names  to  conceal  the  scantiness  of  literary  support.  With 
rare  courage  he  persisted,  never  lacking  in  diligence,  and 
at  last  some  staunch  supporters  were  attracted  by  the  no- 
bility of  his  great  and  towering  nature  and  aided  him 
somewhat  in  his  self-sacrificing  labors. 

His  chief  literary  productions  are  to  be  found  in  the 
various  Theosophical  magazines,  especially  in  the  ten  vol- 
umes of  The  Path,  the  pages  of  which  are  filled  with 
priceless  articles  on  philosophy  written  by  him  under  va- 
rious pseudonyms,  initials,  or  unsigned  as  Editor.  Some 
of  the  noms  de  plume  used  by  him  were  William  Brehon, 
Bryan  Kinnavan,  Hadji  Erinn,   Eusebio   Urban,  Z.,  etc. 

He  conducted  an  immense  private  correspondence  all 
over  the  world,  and  wrote  numerous  expositions  of  Theo- 
sophy  for  the  newspapers,  some  of  which  were  republished 
in  book  form.  His  books  and  the  many  pamphlets  which 
he  sent  out  were  the  means  of  presenting  the  teachings  of 
Theosophy  in  a  clear  and  simplified  manner.  When  the 
truth    is    known,  of  the  vast  work   that   this   extraordinary 


202  Mysteries  of  the  Heart  Doctrine 

man  did  for  Humanity  through  the  Theosophical  Move- 
ment, what  a  remarkable  organizer  and  writer  he  was,  how 
firmly  he  established  the  Movement  and  how  far-reaching 
were  his  efforts,  William  Q.  Judge  will  be  counted  one  of 
the  great  reformers  and  his  name  will  be  handed  down  to 
posterity  as  one  of  the  benefactors  of  mankind. 

In  1888,  during  the  lifetime  of  H.  P.  Blavatsky,  he  sug- 
gested and  outlined  to  her  the  formation  of  an  inner  Section 
of  The  Theosophical  Society,  which  should  be  its  mainstay 
and  salvation.  Madame  Blavatsky  approved,  this  Body  was 
formed,  and  she  became  the  "Outer  Head"  and  Teacher. 
This  Body,  now  the  Eastern  and  Esoteric  School  of  The- 
osophy,  is  for  those  who  seek  to  make  Theosophy  a  living 
power  in  their  lives,  following  the  promptings  of  the  Higher 
Self,  the  God  within,  gaining  self-mastery,  and  the  power  to 
work  intelligently  for  humanity.  After  the  death  of 
Madame  Blavatsky,  W.  Q.  Judge  became  the  Outer 
Head  and  Teacher  of  this  School. 

As  The  Theosophical  Society  grew  into  prominence  it 
appeared  to  offer  a  field  for  ambitious  persons  who  realized, 
to  some  extent,  that  the  Movement  was  destined  to  attradt 
millions  of  people  and  that  its  influence  would  be  very  great. 
Every  possible  move  was  attempted  to  wrest  the  power 
from  the  "  Chief,"  William  Q.  Judge ;  his  character  was 
assailed,  intrigues  were  instituted  to  diminish  his  influence, 
and  in  consequence  his  good  name  was  libelled  and  defamed 
by  a  sensational  press. 

There  were  some  members  who,  being  themselves  weak, 
were  affeded  by  these  false  reports  and  left  the  Society,  but 


William  Q.  Judge  203 

the  majority  remained  and  stood  firm  by  him,  and  it  then 
transpired  as  W.  Q.  Judge  had  foreseen,  that  the  Esoteric 
Body  was  actually  the  mainstay  and  salvation  of  the  whole 
Society.  This  School  flourishes  today  with  more  far-reach- 
ing influence  than  ever  under  his  successor,  Katherine 
Tingley. 

In  1889  W.  Q.  Judge  established  the  Aryan  Printing 
Press  and  founded  The  Theosophical  Publishing  Company, 
by  means  of  which  the  growing  demand  for  literature  was 
supplied.  The  Theosophical  Publishing  Company  became 
famous  for  bringing  out  the  valuable  writings  and  books 
of  W.  Q.  Judge  and  for  its  discriminative  selediions  of 
other  Theosophical  and  occult  literature. 

In  1890,  following  his  advice,  the  Aryan  Theosophical 
Society  was  incorporated  so  as  to  enable  it  to  hold  real 
estate  property.  A  spacious  building,  144  Madison  Ave- 
nue, New  York,  was  purchased  the  following  year,  and 
became  the  headquarters  of  all  the  Lodges  throughout 
America.  Here  were  employed  a  large  literary  staff  and  a 
number  of  voluntary  workers  conneded  with  the  business 
administration  of  the  Society.  The  building  was  a  bee- 
hive of  enormous  activity  and  the  work  soon  grew  to 
such  an  extent  that  the  printing  had  to  be  done  outside. 

Besides  all  this  work  W.  Q.  Judge  sent  out  teachings 
in  the  Esoteric  School  and  to  the  Branches  of  the  Society 
to  assist  them  to  carry  on  their  Theosophic  work  on  cor- 
re6t  lines. 

Helena  Petrovna  Blavatsky,  his  occult  predecessor,  that 
Great  Soul,  the  Teacher  and  Colleague  of  William  Q.  Judge, 


204  Mysteries  OF  the  Heart  Doctrine 

died  on  May  8th,  1891.  He  immediately  went  to  Lon- 
don and  helped  to  form  the  European  Section. 

In  1893  he  made  arrangements  for  a  great  presentation 
of  Theosophy  which  was  successfully  carried  out  at  the 
Parliament  of  Religions  at  Chicago. 

In  that  year  an  atrocious  plot  was  hatched  against  him 
with  the  intention  of  destroying  his  usefulness,  but  it  failed 
of  its  immediate  purpose  though  it  ruined  his  health  and 
ultimately  destroyed  his  life.  The  fiery  darts  of  malice, 
hatred  and  vindicftiveness  were  thrown  at  him  by  an  am- 
bitious person  masquerading  in  saintly  guise.  It  defies  all 
description  to  recite  the  suffering  which  it  caused  him  and 
the  patience  and  endurance  with  which  he  stood  at  his 
post  until  the  last.  At  that  time  his  voice  began  to  fail 
him.  He  often  stood  in  public  before  a  large  audience 
which  had  come  far  and  wide  to  listen  to  his  grand  and 
ennobling  teachings  and  although  at  first  he  could  hardly 
make  himself  heard  under  great  stress  of  physical  pain, 
yet  finally  with  great  will  power,  overcoming  the  obstacle 
and  forgetting  all — weakness,  difficulty  of  utterance  and  ill- 
ness— his  powerful  eloquence  would  so  inspire  with  spirit- 
ual fervor  those  who  heard  him  that  they  remained  spell- 
bound; they  had  received  they  knew  not  what,  truly  a 
divine  and  spiritual  benedidion. 

It  is  known  to  those  who  were  his  nearest  friends  that 
he  saw  the  foreshadowing  of  the  persecution  which  was  to 
come  to  him  and  the  ambition  in  the  heart  of  his  perse- 
cutor before  it  had  shown  itself  outwardly.  It  was  his 
anxiety    for   the    safety    of  the    Movement,    and   the   great 


William  Q.  Judge  205 

strain  that  was  thus  laid  upon  him  by  the  disloyalty  of 
one  who  should  have  been  the  first  to  support  him,  which 
made  their  mark  upon  his  health  and  were  the  main  cause 
of  his  final  physical  break-down.  He  was  the  very  last 
to  act  in  his  own  defense.  Not  until  his  friends,  when 
they  saw  he  was  being  driven  and  hunted  to  death  and 
that  the  work  must  suffer,  insisted  on  defending  him,  did 
he  allow  them  to  take  such  steps  as  would  terminate  this 
crisis  in  the  Society.  He  did  not  even  wish  to  defend 
himself  by  exposing  the  real  motives  of  the  maligners  who 
charged  him  with  the  supposed  offense  of  "giving  a  mis- 
leading material  form  to  messages  .  .  .  received  from 
the  Master,  without  acquainting  the  recipients  of  that  fact" 
—  a  charge  unprovable  and  preposterous,  but  made  the 
basis  of  the  bitterest  persecution,  which  threatened  to  wreck 
the  whole  Movement.  He  took  no  aftion  against  them 
until  the  eyes  of  a  sufficient  number  of  the  members  of 
the  Society  throughout  the  world  were  opened  to  the  am- 
bitious motives  of  his  traducers;  then,  at  last,  he  shook 
from  him  the  poisonous  coil,  the  dead-weight  on  the 
Movement,  and  boldly  took  charge  of  its  destinies  with 
his  own  strong  hand.  This  was  accomplished  by  the  re- 
organization of  the  "American  Section"  into  the  "Theo- 
sophical  Society  in  America,"  and  its  declaration  of  auton- 
omy at  the  annual  Convention  at  Boston  in  1895,  ^7  ^ 
majority  of  representatives  of  ninety-two  to  ten,  who  also 
elected  him  President  of  the  Theosophical  Society  in 
America  for  life.  A  very  large  number  of  the  branches 
throughout  the  world  concurred  immediately  and,  following 


2o6  Mysteries  of  the  Heart  Doctrine 

the  a6tIon  of  the  Americans,  formed  national  autonomous 
Societies  and  elected  William  Q.  Judge  President  for  Life. 

Thus  he  was  vindicated,  but  soon  death  deprived  him 
of  the  use  of  his  suffering  body  which  he  relinquished  on 
March  21st,  1896 — yet  not  before  he  had  placed  the  des- 
tinies of  the  Movement  in  the  strong  hands  of  his  Col- 
league and  Successor,  Katherine  Tingley. 

The  world  is  his  eternal  debtor. 


I  I 


evo- 


That  power  of  steadfastness,  holding  the  man   together,   which  by  d 
tion  controls  every  motion  of  the  mind,  partaketh  of  the  Sattva   (true,  holy) 
quality . — Bhagavad-  Git  a 

TV  TO  words  could  more  aptly  express  the  charader  of 
"^  ^  William  Q.  Judge  than  the  above  taken  from  the 
Bhagavad-Gita,  the  Book  of  Devotion — a  book  which  he 
dearly  loved  and  which  was  his  constant  companion. 

When  we  bring  up  before  the  mind  the  thought  of  this 
man  as  he  was  during  the  last  few  years  of  his  life,  work- 
ing unceasingly,  without  a  thought  of  self,  in  a  body  so 
frail  that  he  was  never  free  from  pain,  carrying  the  bur- 
dens of  The  Theosophical  Society  pradlically  alone,  one 
cannot  but  wonder  from  what  source  came  the  strength 
and  force  necessary  to  perform  such  a  Herculean  task. 

We  must  realize,  if  only  dimly,  from  our  limited  spheres 
of  thought,   that   there    are   souls   so  great,  so   unselfish   in 


William  Q.  Judge  207 

their  desire  for  man's  liberation,  that  they  are  able  by 
reason  of  that  soul-power  to  conquer  all  that  tends  to 
weaken  or  destroy  their  good  work. 

What  impressed  one  very  strongly  in  William  Q.  Judge 
was  this  quality  of  steadfastness  and  devotion — devotion 
to  principle,  and  to  the  high  purposes  of  his  cause. 

Soon  after  the  children's  work  was  started  by  him  in 
New  York,  the  one  in  charge  was  somewhat  discouraged 
at  what  seemed  its  non-success  owing,  largely,  to  the 
fact  that  the  adults  did  not  deem  this  matter  sufficiently 
important.  Thinking  perhaps  its  non-success  was  due  to 
her  own  inability,  the  Superintendent  went  to  William  Q. 
Judge,  and  told  him  frankly  that  she  "could  not  make 
this  work  a  success,"  that  she  herself  "had  nothing  to 
give  the  children."  He  answered,  "Can't  you  give  them 
a  flower?"  That  simple  remark  revealed  an  entirely  diff- 
erent view  of  the  matter  and  gave  an  impetus  to  the  work 
that  carried  it  safely  through  those  early  days. 

Nothing,  no  matter  how  trivial  it  seemed  to  others,  was 
to  him  too  insignificant  a  task,  if  it  in  any  way  tended  to 
advance  or  assist  the  work  of  resuscitating  the  truth. 

In  this  respect  he  was  a  constant  example  to  the  stu- 
dents and  friends  he  gathered  around  him — never  too  ill 
to  listen  to  the  sorrows  of  others,  or  to  relieve  suffering 
in  any  shape. 

But  one  felt  there  was  with  him  a  great  loneliness,  be- 
cause at  that  time,  with  all  his  efforts,  so  few  listened,  so 
few  understood.  He  said,  "Many  are  there  to  whom  I 
would  have  spoken  out  my  heart,  but  they  would  not  lis- 


i2o8  Mysteries  of  the  Heart  Doctrine 

ten** — and  so  he  had  to  pass  them  by,  as  did  H.  P.  Bla- 
vatsky  before  him. 

But  he  left  his  impress  on  the  Nineteenth  Century  and 
future  generations  will  honor  the  man  who  loved  his  fel- 
low men  so  well  that  he  gave  up  his  life  in  his  heroic 
endeavors  to  free  the  souls  of  men. 

Unto  each  man  his  handiwork,  unto  each  his  crown. 

The  just  Fate  gives ; 
Whoso  takes  the  world's  life  on  him  and  his  own   lays  down. 

He,  dying  so,  lives. 

For  an  hour,  if  ye  look  for  him,  he  is  no  more  found. 

For  one  hour's  space; 
Then  ye  lift  up  your  eyes  to  him  and  behold  him  crowned, 

A  deathless  face. 


THEOSOPHICAL    SIGN-POSTS 


BROTHERHOOD    A   FACT 

THE  first  objed  of  The  Theosophical  Society  is  to 
form  the  nucleus  of  a  Universal  Brotherhood  of 
humanity  without  distindions,  and  this  object  is 
set  forth  and  explained  by  H.  P.  Blavatsky  in  T^he  Key  to 
Theosophy. 

The  notion  of  Universal  Brotherhood  is  very  common, 
but  generally  speaking,  is  not  studied  sufficiently  to  be 
understood.  So  many  people  view  it  wrong  side  up,  so  to 
say.  This  gives  the  idea  a  fallacious  and  unattractive  ap- 
pearance that  brings  discredit  upon  the  name  of  Brother- 
hood, and  it  suggests  to  us  at  once  all  kinds  of  impracti- 
cable schemes  and  injudicious  enterprises  that  are  either 
useless  or  hurtful.  And  what  is  this  wrong  way  of  view- 
ing the  conception  of  Brotherhood? 

It  is  that  we  assume  the  prevalent  self-seeking  and  di- 
vided condition  of  humanity  to  be  normal,  and  Brother- 
hood to  be  something  superadded.  Hence  one  hears  of 
establishing  Brotherhood  as  if  it  were  something  unnatural 
to  be  forced  upon  humanity. 

But  Brotherhood  is  the  original  and  final,  the  natural 
and  normal  condition  of  human  life.  Humanity  has  been 
forced  out  of   this    condition   by   powerful    intrusive    forces 


*  The  extracts  are  from  The  Key  to  Theosophy,  by  H.  P.  Blavatsky 


2IO  Mysteries  of  the  Heart  Doctrine 

arising  in  the  lower  passional  and  selfish  nature  of  man. 
And  we  have  been  bound  to  this  fallen  state  by  the  false  re- 
ligious and  scientific  systems  that  have  grown  from  the  distem- 
pered brain  that  goes  with  an  unregulated  life. 

Therefore  we  have  not  to  introduce  a  new  element  into 
life,  but  to  remove  obstacles  and  impediments  that  choke 
its  natural  and  healthful  flow.  To  establish  Brotherhood 
we  must  remove  the  causes  of  unbrotherliness.  In  consider- 
ing the  means  of  bringing  this  about,  we  may  briefly  enu- 
merate them  as  two,  and  illustrate  them  from  the  history 
of  The  Theosophical  Society  and  Universal  Brotherhood. 

H.  P.  Blavatsky  stormed  the  citadel  of  modern  dogma- 
tism and  scientific  bigotry,  fearlessly  showing  up  their  tyr- 
anny and  unworthiness,  and  sowed  the  seeds  of  a  true, 
broad,  and  ennobling  conception  of  life.  In  'The  Key  to 
Theosophy  she  says: 

All  the  unselfishness  of  the  altruistic  teachings  of  Jesus  has  become  merely 
a  theoretical  subject  for  pulpit  oratory ;  while  the  precepts  of  praftical  self- 
ishness taught  in  the  Mosaic  Bible,  against  which  Christ  so  vainly  preached, 
have  become  ingrained  into  the  innermost  life  of  the  Western  nations. 

These  can  be  eradicated  by 

Demonstrating  on  logical,  philosophical,  metaphysical,   and  even    scientific 

grounds  that :    (^ )   All  men  have  spiritually  and  physically  the  same  origin. 

(^)   As  mankind  is  essentially  of  one  and  the  same  essence     .     , 

nothing  can   therefore   affect   one   nation   or   man  without   affefting  all 

other  nations  and  all  other  men. 


Theosophical  Sign-Posts  211 

H.  P.  Blavatsky  having  thus  established  the  principles 
of  Theosophy  and  planted  firmly  in  the  minds  of  men  the 
broad  conceptions  of  Brotherhood,  Katherine  Tingley,  the 
present  Leader  of  The  Theosophical  Society  and  Univer- 
sal Brotherhood,  has  forwarded  the  work  another  stage  by 
establishing  at  Point  Loma  a  visible  nucleus  of  Universal 
Brotherhood,  which  must  be  regarded  as  the  logical  out- 
come and  outward  practical  expression  of  the  germ  im- 
planted by  H.  P.   Blavatsky. 

At  Point  Loma  is  growing  up  an  international  center,  a 
cosmopolis,  of  people  formed  into  an  ideal  fraternity.  The 
members  of  this  unselfish  body  of  people  are  not  recon- 
ciled by  the  process  of  being  all  pruned  down  to  the  same 
pattern,  as  is  done  in  artificial  fraternities;  but  they  pre- 
serve all  that  is  best  in  their  natures  and  their  distinctive 
characters  without  friction  and  clashing  of  interests;  like  the 
instruments  of  an  orchestra,  they  work  together  in  harmony. 

What  renders  possible  such  a  harmonious  union  of  man- 
ifold elements,  so  unattainable  in  the  great  world? 

It  is  the  recognition  of  a  deeper  bond  in  human  nature 
— the  actual  application  of  the  truth  that  men  have  a 
common  life  in  their  spiritual  nature,  being  diverse  only 
as  to  superficialities.  To  recognize  the  divinity  of  man  is 
to  discover  the  link  that  connects  hearts — to  discover  that 
men  really  are  brothers. 

Thus  the  life  at  Point  Loma  verifies  the  wise  teachings 
of  H.  P.  Blavatsky  (and  of  Jesus),  and  Brotherhood  is 
shown  to  be  a  fact  in  Nature  and  the  law  of  human  life 
and  evolution. 


212  Mysteries  of  the  Heart  Doctrine 


THE    COMMON   ORIGIN    OF    MAN 

ENQUIRER  —  I  have  heard  you  say  that  the  identity  of  our  physical 
origin  is  proved  by  science,  that  of  our  spiritual  origin  by  the  Wis- 
dom-Religion. Yet  we  do  not  find  Darwinists  exhibiting  great  fra- 
ternal afFeftion? 

Theosophist — Just  so.  This  is  what  shows  the  deficiency  of  the  ma- 
terialistic systems,  and  proves  that  we  Theosophists  are  in  the  right.  The 
identity  of  our  physical  origin  makes  no  appeal  to  our  higher  and  deeper 
feelings.  Matter,  deprived  of  its  soul  and  spirit,  or  its  divine  essence,  can- 
not speak  to  the  human  heart.  But  the  identity  of  the  soul  and  spirit,  of 
real,  immortal  man,  as  Theosophy  teaches  us,  once  proven  and  deep-rooted 
in  our  hearts,  would  lead  us  far  on  the  road  of  real  charity  and  brotherly 
good-will. 

Enquirer — But  how  does  Theosophy  explain  the  common  origin  of  man? 

Theosophist — By  teaching  that  the  root  of  all  nature,  objeftive  and  sub- 
jective, and  everything  else  in  the  universe,  visible  and  invisible,  is,  was,  and 
ever  will  be  one  absolute  essence,  from  which  all  starts,  and  into  which 
everything  returns.  .  .  .  What  is  also  needed  is  to  impress  men  with 
the  idea  that,  if  the  root  of  mankind  is  one,  then  there  must  also  be  one 
truth  which  finds  expression  in  all  the  various  religions. 

Enquirer — This  refers  to  the  common  origin  of  religions,  and  you  may 
be  right  there.  But  how  does  it  apply  to  practical  brotherhood  on  the  phys- 
ical plane? 

Theosophist — First,  because  that  which  is  true  on  the  metaphysical  plane 
must  be  also  true  on  the  physical.  Secondly,  because  there  is  no  more  fer- 
tile source  of  hatred  and  strife  than  religious  differences.  When  one  party 
or  another  thinks  himself  the  sole  possessor  of  absolute  truth,  it  becomes  only 
natural  that  he  should  think  his  neighbor  absolutely  in  the  clutches  of  Error 
or  the  Devil.  But  once  get  a  man  to  see  that  none  of  them  has  the  whole 
truth,  but  that  they  are  mutually  complementary,  that  the  complete  truth 
can  be  found   only  in  the  combined   views  of  all,    after   that   which  is  false 


Theosophical  Sign-Posts  213 

in  each  of  them  has  been  sifted  out — then  true  brotherhood  in  religion  will 
be  established.      The  same  applies  in  the  physical  world. 

Enquirer — Please  explain  further. 

Theosophist — Take  an  instance.  A  plant  consists  of  a  root,  a  stem,  and 
many  shoots  and  leaves.  As  humanity,  as  a  whole,  is  the  stem  which  grows 
from  the  spiritual  root,  so  is  the  stem  the  unity  of  the  plant.  Hurt  the  stem 
and  it  is  obvious  that  every  shoot  and  leaf  will  suffer.      So  it  is  with  mankind. 

Enquirer — Yes,  but  if  you  injure  a  leaf  or  a  shoot,  you  do  not  injure 
the  whole  plant. 

Theosophist — And  therefore  you  think  that  by  injuring  one  man  you  do 
not  injure  humanity  ?  But  how  do  ^ou  know  ?  Are  you  aware  that  even 
materialistic  science  teaches  that  any  injury,  however  slight,  to  a  plant  will 
affedl  the  whole  course  of  its  future  growth  and  development  ?  Therefore, 
you  are  mistaken,  and  the  analogy  is  perfeft.  If,  however,  you  overlook 
the  faft  that  a  cut  in  the  finger  may  often  make  the  whole  body  suffer,  and 
reaft  on  the  whole  nervous  system,  I  must  all  the  more  remind  you  that 
there  may  well  be  other  spiritual  laws,  operating  on  plants  and  animals  as 
well  as  on  mankind,  although,  as  you  do  not  recognize  their  action  on 
plants  and  animals,   you  may  deny  their  existence. 

Enquirer — What  laws  do  you  mean  ? 

Theosophist — We  call  them  Karmic  laws;  but  you  will  not  understand 
the  fiill  meaning  of  the  term  unless  you  study  [the  deeper  truths  of  Theosophy] 
However,  my  argument  did  not  rest  on  the  assumption  of  these  laws,  but  really 
on  the  analogy  of  the  plant.  Expand  the  idea,  carry  it  out  to  a  universal  ap- 
plication, and  you  will  soon  find  that  in  true  philosophy  every  physical  adlion 
has  its  moral  and  everlasting  effeft.  Hurt  a  man  by  doing  him  bodily 
harm;  you  may  think  that  his  pain  and  suffering  cannot  spread  by  any 
means  to  his  neighbors,  least  of  all  to  men  of  other  nations.  We  affirm 
that  it  will,  in  good  time.  Therefore,  we  say,  that  unless  every  man  is 
brought  to  understand  and  accept  as  an  axiomatic  truth  that  by  wronging 
one  man  we  wrong  not  only  ourselves  but  the  whole  of  humanity  in  the 
long  run,  no  brotherly  feelings  such  as  are  preached  by  all  the  great  re- 
formers are  possible  on  earth. 


214  Mysteries  of  the  Heart  Doctrine 

Our  duty  is  to  keep  alive  in  man  his  spiritual  intuitions.  To  oppose 
and  counteraft  —  after  due  investigation  and  proof  of  its  irrational  nature  — 
bigotry  in  every  form,  religious,  scientific,  or  social,  and  cant  above  all, 
whether  as  religious  seftarianism  or  as  belief  in  miracles  or  anything  super- 
natural. What  we  have  to  do  is  to  seek  to  obtain  knowledge  of  all  the 
laws  of  Nature,  and  to  diffuse  it.  To  encourage  the  study  of  those  laws 
least  understood  by  modern  people,  based  on  the  true  knowledge  of  Nature,  in- 
stead of,  as  at  present,  on  superstitious  beliefs  based  on  blind  faith  and  authority. 


THE    ESSENCE  OF  TRUE    RELIGION 

ENQUIRER  —  But  Theosophy,  you  say,  is  not  a  religion? 
Theosophist — Most  assuredly  it  is  not,  since  it  is  the  essence  of 
all  religion  and  of  absolute  truth,  a  drop  of  which  only  underlies 
every  creed.  To  resort  once  more  to  metaphor.  Theosophy,  on  earth,  is 
like  the  white  ray  of  the  speftrum,  and  every  religion  only  one  of  the  seven 
prismatic  colors.  Ignoring  all  the  others  and  cursing  them  as  false,  every 
special  colored  ray  claims  not  only  priority  but  to  be  that  white  ray  itself, 
and  anathematizes  even  its  own  tints  from  light  to  dark,  as  heresies.  Yet, 
as  the  sun  of  truth  rises  higher  and  higher  on  the  horizon  of  man's  percep- 
tion, and  each  colored  ray  gradually  fades  out  until  it  is  finally  reabsorbed  in 
its  turn,  humanity  will  at  last  be  cursed  no  longer  with  artificial  polariza- 
tions, but  will  find  itself  bathing  in  the  pure  colorless  sunlight  of  eternal 
truth.      And  this  will  be    Theosophia. 


KARMA,  OR   THE    LAW    OF   JUSTICE 

THEOSOPHIST  — We  believe  firmly  in  what  we  call  the  Law  of  Ret- 
ribution,   and  in   the   absolute   justice    and   wisdom   guiding   this    law, 
or  Karma.     Hence  we  positively  refuse  to  accept  the  cruel  and  un- 
philosophical  belief  in  eternal  reward  or  eternal  punishment.     .     .     .     Karma 
acts  incessantly  :     we  reap  in  our  after-life  only  the  fruit  of  that  which   we 
have   ourselves  sown  in  this    [or  many  lives]      .      .      .      Karma,  which  from 


Theosophical  Sign-Posts  215 

birth  to  death  every  man  is  weaving  thread  by  thread  around  himself,  as  a  spider 
does  his  cobweb ;  and  this  destiny  is  guided  either  by  .  .  .  [our  higher 
divine  nature  or  by  the  lower  nature]  the  evil  genius  of  the  man  of  flesh 
(or  the  personality).  Both  these  lead  on  man,  but  one  of  them  must  pre- 
vail; and  from  the  very  beginning  of  the  invisible  affray  the  stern  and  im- 
placable law  of  compensation  (and  retribution)  steps  in  and  takes  its  course, 
following  faithfully  the  fludluations  of  the  conflict.  When  the  last  strand  is 
woven,  and  man  is  seemingly  enwrapped  in  the  net-work  of  his  own  doing, 
then  he  finds  himself  completely  under  the  empire  of  this  self-made  destiny. 
Such  is  the  destiny  of  the  Man  —  the  true  Ego,  not  the  automa- 
ton, the  shell  that  goes  by  that  name.  It  is  for  him  to  become  the  con- 
queror over  matter. 

Karma  is  absolute  mercy  for 

No  man  can  receive  more  or  less  than  his  deserts  without  a  correspond- 
ing injustice  or  partiality  to  others ;  and  a  law  which  could  be  averted 

would  bring  about  more  misery  than  it  saved,  more  irritation  and 
curses  than  thanks  ....  The  experience  of  thousands  of  years  has 
shown  that  [the  effects  of  Karma]  are  absolute  and  unerring  equity,  wis- 
dom and  intelligence.  For  Karma  in  its  effects  is  an  unfailing  redresser  of 
human  injustice,  and  of  all  the  failures  of  Nature.  .  .  .  It  is  in  the 
striftest  sense,   *'no  respecter  of  persons." 

Karma  is  the  Will  of  the  Hidden  Universal  Deity  in 
Action,  and 

We  consider  it  as  the  ultimate  law  of  the  universe,  the  source,  origin, 
and  fount  of  all  other  laws  which  exist  throughout  Nature.  Karma  is  the 
unerring  law  which  adjusts  effect  to  cause  on  the  physical,  mental  and  spir- 
itual planes  of  being.  .  .  .  Karma  is  that  unseen  and  unknown  law 
which  adjusts  wisely,  intelligently  and  equitably  each  effect  to  its  cause,  trac- 
ing the  latter  back  to  its  producer.  Though  itself  unknowable  its  action  is 
perceivable. 


2i6  Mysteries  of  the  Heart  Doctrine 

Enquirer — Then  it  is  the  "absolute,"  the  "unknowable"  again,  and  is 
not  of  much  value  as  an  explanation  of  the  problems  of  life. 

Theosophist — On  the  contrary.  For  though  we  do  not  know  what 
Karma  is  per  se,  and  in  its  essence,  we  do  know  how  it  works,  and  we  can 
define  and  describe  its  mode  of  aftion  with  accuracy.  We  only  do  not  know 
its  ultimate  cause,  just  as  modern  philosophy  universally  admits  that  the  ultimate 
cause  of  a  thing  is'  "unknowable"  ....  [to  our  brain-mind's  lim- 
ited understanding] . 

Enquirer  —  What  has  Theosophy  to  say  in  regard  to  the  solution  of  the 
more  praftical  needs  of  humanity  ?  Surely  all  these  evils  which  seem  to  fall 
upon  the  masses  somewhat  indiscriminately  are  not  aftual  merited  and  indi- 
vidual Karma  ? 

Theosophist  —  No.  They  cannot  be  so  striflly  defined  in  their  efFefts  as 
to  show  that  each  individual  environment,  and  the  particular  conditions  in  life 
in  which  each  person  finds  himself,  are  nothing  more  than  the  retributive 
Karma  which  the  individual  has  generated  in  a  previous  life.  We  must  not 
lose  sight  of  the  faft  that  every  atom  is  subjeft  to  the  general  law  governing 
the  whole  body  to  which  it  belongs,  and  here  we  come  upon  the  wider  track 
of  the  Karmic  law.  Do  you  not  perceive  that  the  aggregate  of  individual 
Karma  becomes  that  of  the  nation  to  which  those  individuals  belong,  and 
further,  that  the  sum  total  of  national  Karma  is  that  of  the  world  ?  The 
evils  that  you  speak  of  are  not  peculiar  to  the  individual  or  even  to  the  nation, 
they  are  more  or  less  universal;  and  it  is  upon  this  broad  line  of  human  inter- 
dependence that  the  law  of  Karma  finds  its  legitimate  and  equable  issue. 

Enquirer — Do  I,  then,  understand  that  the  law  of  Karma  is  not  neces- 
sarily an  individual  law  ? 

Theosophist  —  That  is  just  what  I  mean.  It  is  impossible  that  Karma 
should  readjust  the  balance  of  power  in  the  world's  life  and  prpgress  unless  it 
had  a  broad  and  general  line  of  aftion.  It  is  held  as  a  truth  among  Theos- 
ophists  that  the  interdependence  of  humanity  is  the  cause  of  what  is  called 
distributive  Karma,  and  it  is  this  law  which  afix»rds  the  solution  to  the  great 
question  of  colleftive  suffering  and  its  relief.  It  is  natural  law,  moreover, 
that  no  man  can  rise  superior   to  his  individual  failings,  without  lifting,  be  it 


Theosophical  Sign-Posts  217 

ever  so  little,  the  whole  body  of  which  he  is  an  integral  part.  In  the  same 
way  no  one  can  sin  nor  suiFer  the  efFefts  of  sin,  alone.  In  reality  there 
is  no  such  thing  as  "separateness  ;"  and  the  nearest  approach  to  that  selfish 
state,  which  the  laws  of  life  permit,  is  in  the  intent  or  motive. 

Enquirer  —  And  are  there  no  means  by  which  the  distributive  or  national 
Karma  might  be  concentrated  or  collefted,  so  to  speak,  and  brought  to  its 
natural  and  legitimate   fulfillment   without   all  this  protrafted  sufi^ering  ? 

Theosophist  —  As  a  general  rule,  and  within  certain  limits  which  define 
the  age  to  which  we  belong,  the  law  of  Karma  cannot  be  hastened  or  re- 
tarded in  its  fulfillment.  But  of  this  I  am  certain,  the  point  of  possibility 
in  either  of  these  direftions  has  never  yet  been  touched.  .  .  .  When 
every  individual  has  contributed  to  the  general  good  what  he  can  of  money, 
of  labor,  of  ennobling  thought,  then,  and  only  then,  will  the  balance  of 
national  Karma  be  struck.  .  .  .  It  is  reserved  for  the  heroic  souls,  the 
saviors  of  our  race  and  nation,  to  find  out  the  cause  of  this  unequal  pressure 
of  retributive  Karma,  and  by  a  supreme  effort,  to  re-adjust  the  balance  of 
power,  and  save  the  people  from  a  moral  engulfment  a  thousand  times  more 
disastrous  and  more  permanently  evil  than  the  like  physical  catastrophe  in 
which  you  seem  to  see  the  only  possible  outlet  for  this  accumulated  misery. 

Enquirer — Tell  me  generally  how  you  describe  this  law  of  Karma? 

Theosophist — We  describe  Karma  as  that  law  of  re-adjustment  which 
ever  tends  to  restore  disturbed  equilibrium  in  the  physical,  and  broken  har- 
mony in  the  moral  world.  We  say  that  Karma  does  not  act  in  this  or 
that  particular  way  always ;  but  that  it  always  does  act  so  as  to  restore  har- 
mony and  preserve  the  balance  of  equilibrium,  in  virtue  of  which  the  uni- 
verse exists 

Enquirer  —  But  I  see  nothing  of  a  moral  charafter  about  this  law.  It 
looks  to  me  like  the  simple  physical  law  that  action  and  reaction  are  equal 
and  opposite. 

Theosophist — I  am  not  surprised  to  hear  you  say  that.  Europeans  [and 
Americans]  have  got  so  much  into  the  ingrained  habit  of  considering  right 
and  wrong,  good  and  evil,  as  matters  of  an  arbitrary  code  of  law  laid  down 
either  by  men,  or   imposed   upon   them   by  a  personal   God.      We  Theoso- 


ai8  Mysteries  of  the  Heart  Doctrine 

phists,  however,  say  that  "good"  and  "harmony,"  and  **evil"  and  "dis- 
harmony," are  synonymous.  Further,  we  maintain  that  all  pain  and  suffer- 
ing are  results  of  want  of  harmony,  and  that  the  one  terrible  and  only 
cause  of  the  disturbance  of  harmony  is  selfishness  in  some  form  or  other. 
Hence  Karma  gives  back  to  every  man  the  actual  consequences  of  his  own 
actions;  .  .  .  since  he  receives  his  due  for  all,  it  is  obvious  he  will 
be  made  to  atone  for  all  the  sufferings  he  has  caused,  just  as  he  will  reap 
in  joy  and  gladness  the  fruits  of  all  the  happiness  and  harmony  he  had 
helped  to  produce 

Theosophist — We  who  are  not  seers  cannot  know  anything  about  the 
details  of  the  working  of  the  law  of  Karma  .  .  .  [but]  we  can  per- 
ceive that,  if  things  ought  to  have  been  different  with  us,  they  would  have 
been   different 

Enquirer  —  I  am  afraid  such  a  conception  would  only  embitter  us. 

Theosophist — I  believe  it  is  precisely  the  reverse.  It  is  disbelief  in  the 
just  law  of  retribution  that  is  more  likely  to  awake  every  combative  feeling 
in  man.  A  child,  as  much  as  a  man,  resents  a  punishment,  or  even  a  re- 
proof he  believes  to  be  unmerited,  far  more  than  he  does  a  severe  punish- 
ment, if  he  feels  that  it  is  merited.  Belief  in  Karma  is  the  highest  mo- 
tive for  reconcilement  to  one's  lot  in  this  life,  and  the  very  strongest  ef- 
fort to  better  the  succeeding  rebirth. 


THE    CONSTITUTION    OF    MAN 

We  find  two  distinct  beings  in  man,  the  spiritual  and  the  physical ;  the 
man  who  thinks,  and  the  man  who  records  as  much  of  these  thoughts  as 
he  is  able  to  assimilate.      Therefore  we  divide  him  into  two  distinct  natures ; 

the  upper  or  the  spiritual  being and  the  lower  or   the 

physical.  [After  death]  the  general  and  almost  invariable  rule  is  the  merg- 
ing of  the  personal  [or  lower]  into  the  ...  .  immortal  consciousness 
of  the    [true]    Ego    [the  higher] ,  a  transformation  or  a  divine  transfiguration. 

This  return   of  the   Soul   at  death  to  its   spiritual  unity 


Theosophical  Sign-Posts  219 

is  the  reverse  of  that  which  takes  place  at  birth,  when  the 
Soul  radiates  a  part  of  its  essence  more  and  more  com- 
pletely into  the  life  of  the  child.  Thus  it  takes  up  again 
the  conflict  of  earth,  having  the  light  of  its  parent  source 
to  guide  it,  above;  and  the  physical  animal  passions  below, 
which  it  is  its  task  to  guide  and  purify. 

There  is  but  one  real  man,  enduring  through  the  cycle  of  life  and  im- 
mortal in  essence and  this  is  the  Mind-man,  or  embodied 

Consciousness,  [the  higher  Ego,  the  Soul] .  The  objeftion  made  by  the 
materialists,  who  deny  the  possibility  of  mind  and  consciousness  acting  with- 
out matter,  is  worthless  in  our  case.  We  do  not  deny  the  soundness  of 
their  argument;  but  we  simply  ask  our  opponents,  "Are  you  acquainted 
with  all  the  states  of  mattery  you  who  knew  hitherto  but  of  three?    .    .  . 

Of  course  it  is  difficult  to  understand  correctly  and  distinguish  between 
the  various  aspects,  called  by  us  the  "principles"  of  the  real  Ego  [the  Mind- 
man,  spoken  of  above].  In  [Theosophy]  every  qualificative  change  in  the 
state  of  our  consciousness  gives  to  man  a  new  aspect,  and  if  it  prevails  and 
becomes  part  of  the  living  and  afting  Ego,  it  must  be  (and  is)  given  a 
special  name,  to  distinguish  the  man  in  that  particular  state  from  the  man 
he  is  when  he  places  himself  in  another  state. 

Man's  consciousness  is  very  complex.  Below,  his  mind 
touches  and  shares  the  purely  physical  consciousness  of  his 
body,  which,  if  it  dominates  him,  becomes  the  passions 
which  enslave  him.  Above,  it  touches  the  "Universal  and 
One  Self,"  the  "God  above^  more  than  within,  us.  Hap- 
py the  man  who  succeeds  in  saturating  his  inner  Ego  with 
it!"  Consciousness  thus  ranges  between  the  purely  mate- 
rial and  the  purely  spiritual.  As  a  Soul,  man  therefore 
exists  on  three  planes  or  in  three  degrees. 


220  Mysteries  of  the  Heart  Doctrine 

There  is  "The  Spiritual  divine  Ego,"  that  which  over- 
shadows the  thinking  man  throughout  life,  commonly  called 
his  soul,  the  source  and  inspirer  of  his  highest  aspira- 
tions. 

There  is  "The  Inner,  or  Higher  'Ego,'"  that  part  of 
the  thinking  man  which  aspires  to  the  divine. 

There  is  "The  Lower  or  Personal  'Ego,'"  that  part  of 
the  thinking  man  which  is  in  contact  with  the  animal  in- 
stincts, passions,  and  desires. 

Divide  the  terrestrial  being  called  man  into  three  chief  aspects,  if  you 
like,  and  unless  you  make  of  him  a  pure  animal  you  cannot  do  less.  Take 
his  objeftive  body;  the  thinking  principle  in  him  —  which  is  only  a  little 
higher  than  the  instinctual  element  in  the  animal  —  or  the  vital  conscious 
soul ;    and   that   which   places   him  so  immeasurably  beyond  and  higher  than 

the  animal  —  /.   e.,  his  reasoning  soul  or  ** spirit." 

If  we  pass  on  to  the  Human  Soul,  Manas  or  mens,  every  one  will  agree 
that  the  intelligence  of  man  is  dual  to  say  the  least :  e.g.,  the  high-minded 
man  can  hardly  become  low-minded  ;  the  very  intelleftual  and  spiritual-minded 
man  is  separated  by  an  abyss  from  the  obtuse,  dull,  and  material,  if  not 
animal-minded  man. 

ENguiRER  —  But  why  should  not  man  be  represented  by  two  "princi- 
ples"  or  two  aspects,  rather? 

Theosophist — Every  man  has  these  two  principles  in  him,  one  more 
active  than  the  other,  and  in  rare  cases,  one  of  these  is  entirely  stunted  in 
its  growth,  so  to  say,  or  paralyzed  by  the  strength  and  predominance  of  the 
other  aspect,  in  whatever  direftion.  These,  then,  are  what  we  call  the  two 
principles  or  aspects  of  Manas,  the  higher  and  the  lower;  the  former,  the 
higher  Manas,  or  the  thinking,  conscious  Ego  gravitating  toward  the  spiritual 
Soul  (Buddhi);  and  the  latter,  or  its  instinctual  principle,  attracted  to  Kama, 
the  seat  of  animal  desires  and  passions  in  man. 


Theosophical  Sign-Posts  221 


MEMORY  OF  PAST   LIVES 

ENQUIRER — You  have  given  me  a  bird's-eye  view  of  the  seven  prin- 
ciples; now^  how^  do  they  account  for  our  complete  loss  of  any  rec- 
olleftion  of  having  lived  before  ? 
Theosophist — Very  easily.  Since  those  "principles"  which  we  call 
physical,  and  none  of  which  is  denied  by  science,  though  it  calls  them  by 
other  names,  are  disintegrated  after  death  with  their  constituent  elements, 
memory  along  with  its  brain,  this  vanished  memory  of  a  vanished  personality, 
can  neither  remember  nor  record  anything  in  the  subsequent  reincarnation  of 
the  Ego.  Reincarnation  means  that  this  Ego  will  be  furnished  with  a  new 
body,  a  new  brain,  and  a  new  memory.  Therefore  it  would  be  as  absurd 
to  expeft  this  memory  to  remember  that  which  it  has  never  recorded  as  it 
would  be  idle  to  examine  under  a  microscope  a  shirt  never  worn  by  a  mur- 
derer, and  seek  on  it  for  the  stains  of  blood  which  are  to  be  found  only  on 
the  clothes  he  wore.  It  is  not  the  clean  shirt  that  we  have  to  question, 
but  the  clothes  worn  during  the  perpetration  of  the  crime;  and  if  these  are 
burnt  and   destroyed,    how  can  you  get  at  them  ? 


THE    ETERNAL    REINCARNATING    PRINCIPLE 

ENQUIRER  —  What  is,  finally,  this  mysterious  eternal  principle?  Can 
you  explain  its  nature  so  as  to  make  it  comprehensible  to  all  ? 
Theosophist  —  The  Ego  which  reincarnates,  the  individual  and 
immortal  —  not  personal  —  "I";  the  vehicle,  in  short,  of  the  divine  spark, 
that  which  is  rewarded  in  Heaven  and  punished  on  earth,  and  that,  finally, 
to  which  the  refledlion  only  of  the  Skandhas,  or  attributes,  of  every  incarna- 
tion attaches  itself.  .  .  .  This  proves  to  you  that  while  the  undying 
qualities  of  the  personality  —  such  as  love,  goodness,  charity,  etc. —  attach 
themselves  to  the  immortal  Ego,  photographing  on  it,  so  to  speak,  a  perma- 
nent image  of  the  divine  aspeft  of  the  man  who  was,  his  material  Skandhas 
(those  which  generate  the  most  marked  Karmic  effedVs),  are  as  evanescent  as 


222  Mysteries  of  the  Heart  Doctrine 

a  flash  of  lightning,  and  cannot  impress  the  new  brain  of  the  new  personal- 
ity; yet  their  failing  to  do  so  impairs  in  no  way  the  identity  of  the  rein- 
carnating Ego. 

Enquirer  —  Do  you  mean  to  infer  that  that  which  survives  is  only  the 
Soul-memory,  as  you  call  it,  that  Soul  or  Ego  being  one  and  the  same, 
while  nothing  of  the  personality  remains  ? 

Theosophist — Not  quite;  something  of  each  personality,  unless  the  lat- 
ter was  an  absolute  materialist  with  not  even  a  chink  in  his  nature  for  a 
spiritual  ray  to  pass  through,  must  survive,  as  its  eternal  impress  on  the 
incarnating  permanent  Self  or  Spiritual  Ego.  The  personality  with  its  Skandhas 
is  ever  changing  with  every  new  birth.  It  is,  as  said  before,  only  the  part 
played  by  the  aftor  (the  true  Ego)  for  one  night.  This  is  why  we  pre- 
serve no  memory  on  the  physical  plane  of  our  past  lives,  though  the  real 
**Ego"   has  lived  them  over  and  knows  them  all. 


E 


REWARD    AND    PUNISHMENT    OF   THE   EGO 

NQUIRER — Why  should  this   Ego  receive  punishment   as    the  result 
of  deeds  which  it  has  forgotten  ? 


Why  not  also  ask,  "Why  should  this  Ego  receive  re- 
ward as  the  result  of  deeds  which  it  has  forgotten?"  But 
it  is  not  usual  to  complain  of  good  fortune  that  it  is  un- 
deserved, or  to  raise  objedtions  to  the  enjoyment  of  the 
so-called  rewards  which  are  not  the  result  of  the  in- 
dividual's own  efforts  in  this  life  but  may  have  come  to 
him  through  inheritance  or  other  source.  Yet  the  objec- 
tion of  not  remembering  past  lives  and  hence  the  conse- 
quent "injustice"  of  having  to  suffer  penalties  the  causes 
of  which  are  unknown,  must  refer  also  to  the  rewards  and 
good   fortune   of  life.     If  the   penalties,  the   inherited   dis- 


Theosophical  Sign-Posts  223 

ease,  vicious  tendencies,  poverty  and  all  the  hardships  which 
are  the  lot  of  so  many  from  the  moment  of  birth — if  these 
are  unjust  because,  apparently,  the  individual  had  no  part 
in  setting  up  the  causes  which  have  produced  these  con- 
ditions, so  too  the  inherited  good  fortune  or  that  which 
comes  during  life  which  the  individual  may  not  have  ac- 
quired through  his  own  efforts  in  this  life,  must  be  regarded 
as  equally  unjust.  Yet  for  that  reason  who  would  be  will- 
ing to  give  up  his  good  fortune  and  forego  the  use  of  all 
his  inherited  talents  which  give  him  an  added  power  in 
life  and  mark  him  off  from  his  fellows?  If  there  is  injus- 
tice in  the  loss  of  memory  in  one  case  there  is  also  injus- 
tice in  the  other.  But  from  the  higher  stand-point  of  The- 
osophy  there  is  no  injustice  in  this  for  the  Ego. 

Theosophist — It  has  not  forgotten  them;  it  knows  and  remembers  its 
misdeeds  as  well  as  you  remember  what  you  have  done  yesterday.  Is  it 
because  the  memory  of  that  bundle  of  physical  compounds  called  "body"  does 
not  recolleft  what  its  predecessor  (the  personality  that  was)  did,  that  you 
imagine  that  the  real  Ego  has  forgotten  them? 

It  is  in  this  rebirth  which  is  ready  for  it,  a  rebirth  selefted  and  prepared 
by  this  mysterious,  inexorable,  but  in  the  equity  and  wisdom  of  its  decrees 
infallible  LAW,  that  the  sins  of  the  previous  life  of  the  Ego  are  punished. 
Only  it  is  into  no  imaginary  Hell,  with  theatrical  flames  and  ridiculous  tailed 
and  horned  devils,  that  the  Ego  is  cast,  but  verily  onto  this  earth,  the  plane 
and  region  of  his  sins,  where  he  will  have  to  atone  for  every  bad  thought 
and  deed.  As  he  has  sown,  so  will  he  reap.  Reincarnation  will  gather 
around  him  all  those  other  Egos  who  have  suffered,  whether  direftly  or  indi- 
reftly,  at  the  hands,  or  even  through  the  unconscious  instrumentality,  of  the 
past  personality.  They  will  be  thrown  by  Nemesis  in  the  way  of  the  new 
man,  concealing  the  old,  the  eternal  Ego,  and     .... 


224  Mysteries  of  the  Heart  Doctrine 

The  broad  principles  of  Theosophy  have  now  been  be- 
fore the  public  so  long  that  it  should  be  no  longer  neces- 
sary to  state  that  the  Theosophical  teaching  of  Reincar- 
nation does  not  mean  transmigration  into  lower  forms  after 
death. 

Yet  this  most  absurd  statement  is  made  and  the  idea  is 
fostered  by  certain  people  whose  desire  it  is  to  mislead  the 
public,  and  by  misrepresenting  the  teachings  of  Theosophy 
to  bring  discredit  upon  the  work  and  aims  of  The  Univer- 
sal Brotherhood  and  Theosophical  Society.  If  such  a  false 
statement  did  not  affect  right  minded  people  who  may  not 
have  had  the  opportunity  of  becoming  directly  acquainted 
with  Theosophy  as  again  given  to  the  world  by  H.  P.  Bla- 
vatsky,  William  Q^  Judge  and  Katherine  Tingley,  it  would 
be  too  absurd  to  notice.  Nowhere  in  the  teachings  of 
these  great  Leaders  is  anything  to  be  found  that  could  give 
rise  to  this  idea. 

William  Q.  Judge  has  written  as  follows: 


Reincarnation  does  not  mean  that  we  go  into  animal  forms  after  death. 
*'Once  a  man,  always  a  man"  is  the  teaching  of  the  great 
Sages.  But  it  would  not  be  too  much  punishment  for  some  men  were  it 
possible  to  condemn  them  to  rebirth  in  brute  bodies;  however.  Nature  does 
not  go  by  sentiment  but  by  law,  and  we,  not  being  able  to  see  all,  cannot 
say  that  the  brutal  man  is  brute  all  through  his  nature.  And  evolution 
having  brought  Manas,  the  thinker  and  Immortal  Person  on  to  this  plane, 
cannot  send  him  back  to  the  brute  which  has  not  Manas.  .  .  .  Once 
Manas  the  Thinker  has  arrived  on  the  scene  he  does  not  return  to  baser 
forms.  .  .  .  Reincarnation  as  a  doctrine  applying  to  the  real  man 
does  not  teach  transmigration  into  kingdoms  of  Nature  below  the  human. 


Theosophical  Sign-Posts  225 

Enquirer — But  where  is  the  equity  you  speak  of,  since  these  new  **  per- 
sonalities"  are  not  aware   of  having  sinned  or  been  sinned  against? 

Theosophist  —  Has  the  coat  torn  to  shreds  from  the  back  of  the  man  who 
stole  it,  by  another  man  who  was  robbed  of  it  and  recognizes  his  property, 
to  be  regarded  as  fairly  dealt  with?  The  new  "personality"  is  no  better  than 
a  fresh  suit  of  clothes  with  its  specific  charafleristics,  color,  form,  and  qualities; 
but  the  real  man  who  wears  it  is  the  same  culprit  as  of  old.  It  is  the  individ- 
uality who  suffers  through  his  "personality."  And  it  is  this,  and  this  alone, 
that  can  account  for  the  terrible,  still  only  apparent,  injustice  in  the  distribution 
of  lots  in  life  to  man.  When  your  modern  philosophers  will  have  succeeded 
in  showing  to  us  a  good  reason  why  so  many  apparently  innocent  and  good 
men  are  born  only  to  suffer  during  a  whole  life-time;  why  so  many  are  born 
poor  unto  starvation  in  the  slums  of  great  cities,  abandoned  by  fate  and  men; 
why,  while  these  are  born  in  the  gutter,  others  open  their  eyes  to  light  in 
palaces;  while  a  noble  birth  and  fortune  seem  often  given  to  the  worst  of  men 
and  only  rarely  to  the  worthy;  while  there  are  beggars  whose  inner  selves 
are  peers  to  the  highest  and  noblest  of  men;  when  this,  and  much  more,  is 
satisfaftorily  explained  by  either  your  philosophers  or  theologians,  then  only, 
but  not  till  then,  you  will  have  the  right  to  rejedl  the  theory  of  Reincarnation. 


E 


PRAYER 

NQUIRER  —  Do  you  not  believe  at  all  in  the  efficacy  of  prayer? 
Theosophist  —  Not    in    prayer   taught  in  so  many  words  and  re- 
peated  externally. 
Enquirer  —  Is  there  any  other  kind  of  prayer? 
Theosophist  —  Most  decidedly;  we  call  it  will-prayer. 

It  is   a  strengthening  of  our  wills    by  seeking   to   make 
them  conform  to  the  Divine  will. 

Enquirer  —  To  whom,   then,   do  you  pray  when  you  do  so? 
Theosophist — To   "Our  Father  in  Heaven" — in  its  esoteric    meaning, 
which  is  entirely  different   from   the  one   given   to   it  in  theology. 


226  Mysteries  of  the  Heart  Doctrine 

A  Theosophist  addresses  his  prayer  to  his  Father  which  is  in  secret.      Read, 
and  try  to  understand,  Matthew  vi :  6. 

And  also  Paul's  words,  "Know  ye  not  that  ye  are  the 
temple  of  God,  and  that  the  Spirit  of  God  dwelleth  in 
you?" 

Let  no  man  anthropomorphize  that  essence  in  us.  Let  no  Theosophist, 
if  he  would  hold  to  divine,  not  human,  truth,  say  that  this  "God  in  secret" 
is  distinct  from  either  finite  man  or  the  infinite  essence  —  for  all  are  one. 
Nor  that  a  prayer  is  a  petition.  It  is  a  mystery  rather:  a  [delicate]  process 
by  which  finite  and  conditioned  thoughts  and  desires  are  translated  into 
spiritual  wills  and  the  will;  such  process  being  called  "spiritual  transmuta- 
tion." The  intensity  of  our  ardent  aspirations  changes  prayer  into  the 
''philosopher's  stone,"   or  that  which  transmutes  lead  into  pure  gold. 

The  prayer  of  the  true  Theosophist  is  "Thy  will,  not 
mine,  be  done,"  and  by  holding  to  the  idea  of  the  Infinite 
Spiritual  Power,  he  lifts  himself  above  the  plane  of  per- 
sonal desire,  his  spiritual  will  is  strengthened  and  he  seeks 
through  it  better  to  work  with  the  Higher  Law  on  lines 
of  least  resistance.  The  only  God  we  must  recognize  and 
pray  to,  or  rather  act  in  unison  with,  is  the  Divine  Spirit 
which  no  language  can  describe  and  which  the  mind  in  its 
limitations  cannot  comprehend,  but  the  fire  of  whose  di- 
vine energy  we  can  feel  in  our  hearts  awakening  us  to 
right  action  and  illuminating  our  pathway. 

Enquirer  —  Where  does  a  Theosophist  look  to  for  power  to  subdue  his 
passions  and  selfishness? 


Theosophical  Sign-Posts  227 

And  thus  develop  the  potentialities  of  his  higher  nature? 

Theosophist  —  To  his  Higher  Self,  the  Divine  Spirit,  or  the  God  in 
him,  and  to  his  Karma.      [See  Notes  on  Karma] 

The  view  of  Theosophy  with  regard  to  prayer,  as  ex- 
plained in  the  Key  to  'Theosophy^  is  that  rightful  prayer  con- 
sists in  a  strong  aspiration  towards  a  nobler  and  purer  life. 
This  aspiration  arouses  the  spiritual  will  and  calls  it  to  aid 
in  the  conquest  of  the  lower  nature. 

When  a  man  feels  disgusted  with  the  selfishness,  the 
weakness,  or  the  darkness  of  his  life,  and  makes  a  power- 
ful appeal  for  interior  aid,  then  the  divine  part  of  his  na- 
ture will  respond,  shedding  light  on  his  mind  and  giving 
courage  to  his  heart. 

The  prayer  is  not  a  petition  addressed  to  a  personal  God, 
but  a  communion  with  our  "Father  which  is  in  secret" — 
that  is,  with  the  divine  essence  in  our  own  heart. 

The  errors  in  ordinary  prayer  are  described  as  two.  (i) 
It  is  addressed  to  a  being  imagined  as  separate  from  our- 
selves. Thus  it  encourages  the  idea  that  God  and  his 
creatures  are  entirely  separate,  and  takes  away  man's  re- 
sponsibility, making  him  a  weak  suppliant. 

(a)  In  comparison  to  the  broad  conception  of  Theoso- 
phy the  ordinary  prayers  must  seem  mostly  selfish  and  un- 
wise, being  so  often  mere  requests  for  the  gratification  of 
some  personal  want,  or  for  something  that  the  erring  mind 
thinks  needful  and  beneficial.  Thus  the  prayers  of  differ- 
ent individuals  clash;  especially  when  two  fighting  nations 
pray  each   for  vidtory   over   the  other;   or  when   one   prays 


228  Mysteries  of  the  Heart  Doctrine 

for  the  furtherance  of  his  own  individual  interests  while  in 
the  next  pew  another  is  praying  for  interests  diametrically 
opposite,  as  when  one  prays  for  rain  and  another  that  there 
may  be  fair  weather. 

The  outcome  of  these  two  errors  in  the  accepted  mode 
of  prayer  is  that  the  one  who  prays  merely  strengthens  all 
unconsciously  his  own  selfish  will,  calling  the  powers  of 
thought  to  his  aid,  and  tending  to  bring  about  results  which 
are  not  good  for  him.  For  such  -prayer  does  not  come  from 
the  Hearty  it  comes  from  the  desires.  The  Heart  would 
only  pray  that  what  was  right  and  good  might  come,  as 
Jesus  did  when  he  said,  "Father,  not  my  will,  but  thine, 
be  done." 

The  idea  of  true  prayer,  as  taught  by  Christ,  has  be- 
come confused  with  the  idea  of  incantations  addressed  to  a 
minor  deity  or  nature-power.  Such  incantations  were  ad- 
dressed, by  peoples  who  practised  them,  to  lesser  deities 
whom  they  believed  to  be  inferior  to  themselves,  and  were 
of  the  nature  of  commands. 

Anyone  calling  for  some  special  favor  from  a  Deity  is  in 
reality  using  his  own  will  for  selfish  or  unwise  purposes; 
and  he  will  strengthen  his  selfish  desires  and  interfere  with 
the  harmonious  working  out  of  his  lot  in  life. 

But  he  who  strives  to  get  beyond  his  narrow  personal 
desires  and  whims,  and  reach  up  to  that  larger  life  which 
Christ  speaks  of  as  "The  Kingdom  of  Heaven,"  is  laying 
aside  his  selfish  will  and  rousing  the  spiritual  will  into  adion. 

Prayer^  as  commonly  understood  and  offered,  kills  self- 
reliance^   but   true   prayer  leads  us  to  rely  on  the  strength 


Theosophical  Sign-Posts  229 

of  our  own  real  Self  which  in  essence  is  one  with  the  Di- 
vine and  which  will  reveal  itself  to  us  and  dispel  the  false 
selves  which  make  up  our  motley  personality. 


DUTY 

ENQUIRER  —  How  would  you  define  "duty,"  in   general,  as  you  un- 
derstand the  term? 

Theosophist  —  Duty  is  that  which  is  due  to  Humanity,  to  our  fel- 
low men,  neighbors,  family,  and  especially  that  which  we  owe  to  all  those 
who  are  poorer  and  more  helpless  than  we  are  ourselves.  This  is  a  debt, 
which,  if  left  unpaid  during  life,  leaves  us  spiritually  insolvent  and  moral 
bankrupts  in  our  next  incarnation.  Theosophy  is  the  quintessence  of  duty. 
Those  who  practise  their  duty  towards  all,  and  for  duty's  own 
sake,  are  few ;  and  fewer   still   are   those  who  perform   that   duty,   remaining 

content  with  the  satisfaction  of  their  own  secret  consciousness 

No  Theosophist  has  the  right  to  this  name  unless  he  is  thoroughly  imbued 
with  the  correftness  of  Carlyle's  truism:  "The  end  of  man  is  an  action  and 
not  a  thought,  though  it  were  the  noblest" — and  unless  he  sets  and  mod- 
els his  daily  life  upon  this  truth. 

Enquirer — What  do  you  consider  as  due  to  humanity  at  large? 

Theosophist — Full  recognition  of  equal  rights  and  privileges  for  all,  and 
without  distinction  of  race,  color,  social  position,  or  birth. 

Enquirer — When  would  you  consider  such  due  not  given? 

Theosophist  —  When  there  is  the  slightest  invasion  of  another's  right,  be 
that  other  a  man  or  a  nation;  when  there  is  any  failure  to  show  him  the 
same  justice,  kindness,  consideration  or  mercy  which  we  desire  for  ourselves. 
The  whole  present  system  of  politics  is  built  on  the  oblivion  of  such  rights, 
and  the  fiercest  assertion  of  national  selfishness. 

Enquirer  —  Do  you  take  any  part  in  politics? 

Theosophist — As  a  Society  we  carefully  avoid  them,  for  the  reasons  given 
below.     To  seek  to  achieve  political  reforms  before  we  have  efFefted  a  reform 


230  Mysteries  of  the  Heart  Doctrine 

in  human  nature,  is  like  putting  new  wine  into  old  bottles.  Make  men 
feel  and  recognize  in  their  innermost  hearts  what  is  their  real,  true  duty  to 
all  men,  and  every  old  abuse  of  power,  every  iniquitous  law  in  the  national 
policy,  based  on  human,  social,  or  political  selfishness,  will  disappear  of 
itself. 

Enquirer  —  The  Theosophical  Society  [and  Universal  Brotherhood]  is 
not,   then,   a  political  organization  ? 

Theosophist  —  Certainly  not.  ...  As  a  Society  it  takes  absolutely 
no  part  in  any  national  or  party  politics. 

If  humanity  can  only  be  developed  mentally  and  spiritually  by  the  en- 
forcement, first  of  all,  of  the  soundest  and  most  scientific  physiological 
laws,  it  is  the  bounden  duty  of  all  who  strive  for  this  development  to  do 
their  utmost  to  see  that  those  laws  shall  be  generally  carried  out.  All 
Theosophists  are  only  too  sadly  aware  that,  in  Occidental  countries  especi- 
ally, the  social  condition  of  large  masses  of  the  people  renders  it  impossible 
for  either  their  bodies  or  their  spirits  to  be  properly  trained;  so  that  the 
development  of  both  is  thereby  arrested.  As  this  training  and  development 
is  one  of  the  express  objects  of  Theosophy,  the  [Universal  Brotherhood] 
is  in  thorough  sympathy  and  harmony  with  all  true  efforts  in  this  direc- 
tion.     ... 

In  the  present  state  of  society,  especially  in  so-called  civilized  countries, 
we  are  continually  brought  face  to  face  with  the  faft  that  large  numbers  of 
people  are  suffering  from  misery,  poverty,  and  disease.  Their  physical  con- 
dition is  wretched,  and  their  mental  and  spiritual  faculties  are  often  almost 
dormant.  On  the  other  hand,  many  persons  at  the  opposite  end  of  the 
social  scale  are  leading  lives  of  careless  indifference,  material  luxury,  and 
selfish  indulgence.  Neither  of  these  forms  of  existence  is  mere  chance. 
Both  are  the  effects  of  the  conditions  which  surround  those  who  are  subjeft 
to  them;  and  the  neglect  of  social  duty  on  the  one  side  is  most  closely 
connected  with  the  stunted  and  arrested  development  on  the  other.  In  so- 
ciology, as  in  all  branches  of  true  science,  the  law  of  universal  causation 
holds  good.  But  this  causation  necessarily  implies,  as  its  logical  outcome, 
that  human  solidarity  on  which  Theosophy  so  strongly  insists.     If  the  action 


Theosophical  Sign-Posts  231 

of  one  reafts  on  the  lives  of  all,  and  this  is  the  true  scientific  idea,  then 
it  is  only  by  all  men  becoming  brothers  and  all  women  sisters,  and  by  all 
praftising  in  their  daily  lives  true  brotherhood  and  true  sisterhood,  that  the 
real  human  solidarity,  vrhich  lies  at  the  root  of  the  elevation  of  the  race, 
can  ever  be  attained. 

It  is  this  action  and  interaftion,  this  true  brotherhood  and  sisterhood,  in 
vvrhich  each  shall  live  for  all  and  all  for  each,  which  is  one  of  the  fundamental 
Theosophical  principles  that  every  Theosophist  should  be  bound,  not  only 
to  teach,  but  to  carry  out  in  his  or  her  individual  life. 

Enquirer  —  How  would  you  apply  this  in  a  concrete  way? 

Theosophist — .  .  .  True  evolution  teaches  us  that  by  altering  the 
surroundings  of  the  organism  we  can  alter  and  improve  the  organism;  and  in 
the  strictest  sense  this  is  true  with  regard  to  man.  Every  Theosophist, 
therefore,  is  bound  to  do  his  utmost  to  help  on,  by  all  the  means  in  his  power, 
every  wise  and  well-considered  social  effort  which  has  for  its  objeft  the 
amelioration  of  the  condition  of  the  poor. 

Enquirer  —  Agreed.  But  who  is  to  decide  whether  such  social  efforts 
are  wise  or  unwise? 

Theosophist  — .  .  .  One  general  test  may  be  given.  Will  the  pro- 
posed aftion  tend  to  promote  that  true  brotherhood  which  it  is  the  aim  of 
Theosophy  to  bring  about?  No  real  Theosophist  will  have  much  difficulty 
in  applying  such  a  test;  once  he  is  satisfied  of  this,  his  duty  will  lie  in  the 
direftion  of  forming  public  opinion.  And  this  can  be  attained  only  by  in- 
culcating those  higher  and  nobler  conceptions  of  public  and  private  duties 
which  lie  at  the  root  of  all  spiritual  and  material  improvement.  In  every  con- 
ceivable case  he  himself  must  be  a  center  of  spiritual  aftion,  and  from  him 
and  his  own  daily  individual  life  must  radiate  those  higher  spiritual  forces 
which  alone  can  regenerate  his  fellow  men.  .  .  .  The  individual  can- 
not separate  himself  from  the  race,  nor  the  race  from  the  individual.  .  .  . 
It  is  the  development  of  humanity,  of  which  both  he  and  they  are  integral 
parts,  that  the  Theosophist  has  always  in  view,  and  he  knows  that  any 
failure  on  his  part  to  respond  to  the  highest  within  him,  retards  not  only  him- 
self but    all,  in    their   progressive    march.      By  his    aftions,   he  can    make  it 


232.  Mysteries  of  the  Heart  Doctrine 

either  more  difficult  or  more  easy  for  humanity  to  attain  the  next  higher 
plane  of  being.  .  .  .  Every  mean  and  selfish  aftion  sends  us  backward 
and  not  forward ;  while  every  noble  thought  and  every  unselfish  deed  are 
stepping-stones  to  the  higher  and  more  glorious  planes  of  being.  Thus 
[this  life]  may  be  used  as  the  golden  gate  through  which  we  may  pass,  not 
selfishly  and  alone,  but  in  company  with  our  fellows,  to  the  palaces  [of 
peace  on  earth]  which  lie  beyond. 

Enquirer  —  Is  equal  justice  to  all,  and  love  to  every  creature,  the  highest 
standard  of  Theosophy? 

Theosophist  —  No;  there  is  an  even  far  higher  one — the  giving  to  others 
more  than  to  oneself,  self-sacrifice.  Such  was  the  standard  and  abounding 
measure  which  marked  so  pre-eminently  the  greatest  Teachers  and  Masters 
of  Humanity 

Enquirer  —  Then  you  regard  self-sacrifice  as  a  duty? 

Theosophist — We  do;  and  explain  it  by  showing  that  altruism  is  an 
integral  part  of  self-development.  .  .  .  It  is  the  duty  of  a  Theosophist 
to  give  all  that  which  is  wholly  his  own  [which  in  some  way  will  help 
another  or  others] ,  and  which  can  benefit  no  one  but  himself  if  he  selfishly 
keeps  it  from  others 

Enquirer  —  And  what  may  be  the  duty  of  a  Theosophist  to  himself? 

Theosophist  —  To  control  and  conquer,  through  the  Higher,  the  lower 
self.  To  purify  himself  inwardly  and  morally ;  to  fear  no  one  and  nought, 
save  the  tribunal  of  his  own  conscience 

[Lastly] ;  no  man  has  a  right  to  say  he  can  do  nothing  for  others,  on 
any  pretext  whatever.  A  cup  of  cold  water  given  in  time  to  a  thirsty  way- 
farer is  a  nobler  duty  and  more  worth,  than  a  dozen  of  dinners  given  away, 
out  of  season,  to  men  who  can  afford  to  pay  for  them.  *'By  doing  the 
proper  duty  in  the  proper  place,"  says  an  English  writer,  "a  man  may  make 
the  world  his  debtor." 


LIGHT   ON  "THE  WAY" 

And   when   he   was   demanded   of  the   Pharisees,    when    the    kingdom   of 
God  should  come,  he  answered  them  and  said.  The  kingdom  of  God  com- 
eth  not  with  observation : 

Neither  shall  they  say,   Lo  here  !  or,  lo  there !  for,  behold, 
the  kingdom  of  God  is  within  you. — Luke  xvii:  20-21 


WHAT  is  this  "Kingdom  of  Heaven" 
or  "Kingdom  of  God,"  of  which 
Christ  speaks  so  much?  To  answer 
this  question  we  must  carefully  read  what  he  says 
about  it.  And  if  we  do  this,  without  preconceiv- 
ed ideas,  we  can  only  come  to  the  conclusion 
that  it  is  a  state  of  life  of  which  he  speaks — a 
condition  of  freedom  and  enlightenment  and  ex- 
altation which  can  be  reached  by  those  who  will 
follow    his    law    of  love    and    truth. 

The  text  quoted  above  proves  beyond  doubt  that 
Jesus  meant  a  state  of  the  heart  and  mind,  and 
many  other  sayings  of  his  confirm  it.  For  instance 
he  says: 

Blessed   are  the   poor  in    spirit :    for   theirs  is   the  kingdom  of 
heaven. — ^Matthew  v:  j 

Seek  ye  first  the  kingdom  of  God,  and  his  righteousness. —  Mat- 
thew vi:  J  J 

It  is  given  unto  you  to  know  the  mysteries  of  the  king- 
a,^  dom  of  heaven. — Matt.  xiii:ii 


234  Mysteries  of  the  Heart  Doctrine 

Thou  art  not  far  from  the  kingdom  of  God. — Mark  xii:  34 
There  be  some  standing  here,   which   shall   not   taste   of  death,    till   they 
see  the  kingdom  of  God. — Luhe  ix:  27 

We  find  that  the  writers  of  the  Epistles  understood  the 
dodlrine  of  the  kingdom  in  the  same  way.     For  example: 

The  kingdom  of  God  is  not  meat  and  drink;  but  righteousness,  and 
peace,   and  joy  in  the  Holy  Ghost. — Romans  xiv:  if 

Who  hath  delivered  us  from  the  power  of  darkness,  and  hath  translated 
us  into  the  kingdom  of  his  dear  Son. — Colossians  i:  jj 

Now  here  we  have,  in  clearest  and  most  unmistakable 
terms,  the  promise  of  a  state  of  joy  and  peace,  wisdom 
and  power;  mentioned  now  as  being  about  to  come,  now 
as  being  adually  present.  We  are  to  seek  it,  to  take  it 
by  force;  it  was  given  to  the  disciples  to  know  its  mys- 
teries; some  were  to  see  it  before  they  tasted  of  death;  it 
is  "righteousness  and  peace  and  joy  in  the  Holy  Ghost," 
(or  Holy  Breath);  we  have  been  delivered  from  darkness 
and  translated  into  the  kingdom. 

Yet,  in  spite  of  all  this  clear  teaching,  ecclesiastical  in- 
terpreters have  made  this  state  of  bliss  into  a  future  par- 
adise, postponing  it  to  the  other  side  of  the  grave,  and 
making  it  vague,  distant,   and  unattradlive. 

Are  not  these  they  who  "shut  up  the  kingdom  of  heaven 
against  men?"  Well  can  we  understand  Christ's  indigna- 
tion against  those  Scribes  and  Pharisees  who,  from  their 
seat  of  religious  authority,  literally  damned  the  people  by 
destroying  their  hope  of  attainment  and  joy  in  life,  and 
putting  them  off  with  vain  promises  of  future   bliss. 


Light   on  "The  Way"  235 

And  how  long,  let  us  ask,  will  people  at  the  present 
day  be  content  to  ignore  their  heritage  and  to  allow  mod- 
ern scribes  and  pharisees  to  dictate  to  them  the  terms  of 
their  own  salvation? 

Verily,  if  Christians  cannot  use  their  own  scriptures,  nor 
free  themselves  from  those  who  live  on  and  exploit  their 
own  religion,  there  is  need  of  a  Universal  Brotherhood  to 
help  them  to  do  it.  For  the  teachings  of  The  Universal 
Brotherhood  are  the  same  as  those  of  the  Master.  The 
practice  of  Brotherhood  leads  to  a  state  of  happiness  and 
freedom  from  the  ills  of  selfishness;  the  kingdom  of  heaven 
is  the  reward  of  brotherly  love,   humility,  truthfulness. 

There  can  be  no  doubt  that  Christ's  object  was  to  bet- 
ter the  condition  of  men  on  earth  and  bring  about  a  state 
of  harmony  among  men;  and  this  he  proposed  to  do  by 
giving  them  the  key  of  Brotherhood.  And  there  can  be 
no  doubt  that  the  Antichrist  is  that  power  which  ever 
strives  to  divert  man's  thoughts  from  his  divine  possibili- 
ties in  real  life,  to  some  imaginary  paradise  in  the  dim 
future;  and  which   thus  gains  power  over  men  in  this  life. 

BE  YE  PERFECT 

Be  ye  therefore  perfeft,  even  as  your  Father  which  is  in  heaven  is  per- 
feft. —  Matt,  v:  48 

^  I  AHIS    text,  which    is    part    of    Jesus'    Sermon    on    the 

-*-      Mount,  is    not   sufficiently    valued   by  the   professed 

followers   of  the    great  Teacher.     In  it  is  summed   up   his 

cardinal   teaching — that   man   must  work   out   his   own   sal- 


126  Mysteries  of  the  Heart  Doctrine 

vation  by  recognizing  and  appealing  to  his  own  divine 
nature,  which  is  a  ray  from  the  Universal  Divine  Nature; 
or,  in  other  words,  must  raise  his  lower  self  by  means  of 
his  Higher  Self. 

Many  other  sayings  of  Jesus,  especially  in  this  sermon, 
enforce  the  same  teaching. 

And  in  other  places  he  denounces  those  self-styled 
Teachers  who  dogmatically  presume  to  stand  between  man 
and  his  Father  in  heaven,  and  to  interpret  sacred  teachings 
to  suit  their  own  narrow  aims. 

Thus  we  have  in  the  modern  world,  as  in  the  ancient, 
two  distind:  and  diametrically  opposed  doctrines.  One  is 
the  Doctrine  of  Jesus,  that  man  is  divine  and  immortal  in 
his  inner  nature,  and  can  become  perfe6t  by  recognizing 
his  divinity  and  following  the  laws  of  light  and  love  which 
it  teaches  him. 

The  other  is  the  doctrine  of  the  Scribes  and  Pharisees, 
which  teaches  man  that  he  is  hopelessly  bound  in  sin,  can 
do  nothing  of  himself,  and  needs  the  intercession  of  ec- 
clesiastical powers  to  save  him. 

Another  difference  between  the  two  doctrines  is  this: 
Jesus  teaches  that  man  can  become  perfe6t  and  happy  in 
this  life,  if  he  but  follow  the  true  way.  But  the  Scribes 
and  Pharisees  teach  that  man  can  only  become  happy  and 
perfect  after  death. 

Is  it  not  obvious  that  the  teaching  of  the  Scribes  and 
Pharisees  will  tend  to  make  the  people  resigned  and  sub- 
servient, while  that  of  Jesus  will  make  them  self-reliant  and 
strong?     Will  not  the   Scribes,  if  they  succeed,  thus  acquire 


Light   on  "The  Way"  237 

a  monopoly  in  the  dispensing  of  religious  ministrations,  and 
be  enabled  to  keep  the  people  in  a  condition  of  resignation 
and  subservience? 

There  are  many  people  who  have  broken  away  from  dog- 
matic authority  and  strive  to  follow  the  mode  of  life 
indicated  by  Christ.  But  the  people  are  too  idle  to  think 
for  themselves  and  have  grown  used  to  having  their  spir- 
itual welfare  looked  after  by  others,  who  are  only  too  ready 
to  do  it  for  them. 

Christ  shows  us  that  we  can  become  perfe6l,  without  the 
aid  of  any  man-made  authorities,  by  appealing  to  our  "Our 
Father  in  Heaven."  This  Father  is  to  be  sought,  as  Christ 
taught,  by  prayer  "in  secret,"  and  not  in  public  by  those 
who  "love  to  be  seen  standing  in  the  synagogues  and  in 
the  market  place,  who  think  they  will  be  heard  for  their 
much  speaking." 

The  way  to  perfection  pointed  out  by  Christ  consists  in 
following  the  principles  of  Brotherhood,  in  being  kindly 
and  sympathetic  to  all  creatures,  and  in  putting  self-interest 
in  the  second  place. 

Selfish  desires,  anger,  fear  and  all  unbrotherly  sentiments 
shut  a  man  up  in  the  prison  of  his  own  personality;  and,  if 
followed  to  an  extreme,  they  lead  him  into  a  state  of  misery 
which  Jesus  likened  to  the  refuse  fires  that  burned  in  the 
valley  outside  of  Jerusalem  (Gehenna,  or  "Hell").  There 
are  many  lunatics,  criminals,  morphine-maniacs,  etc.,  who  are 
in  hell  in  this  life  and  many  others  not  named. 

Man  can  escape  from  this  thralldom  by  exchanging  his 
narrow  personal  life  for  the  larger  and  freer  life  of  Brother- 


238  Mysteries  of  the  Heart  Doctrine 

hood.  By  following  the  directions  given  by  Christ,  man  can 
summon  to  his  aid  the  light  of  the  Soul  (Holy  Ghost, 
Comforter),  and  thus  his  life  will  grow  serene  and  wisdom 
and  strength  will  be  given  him. 

This  is  what  Christ  meant  by  the  injunction  to  be  per- 
fect. Let  us  take  his  teachings  as  they  stand,  and  refuse 
to  allow  anyone  to  put  us  off  by  suggesting  horrible  mis- 
givings as  to  our  wickedness,  and  then  offering  us  forgive- 
ness and  salvation  in  far-off  heaven  as  the  reward  of 
obedience  to  man-made  authority. 

CHRIST  IN    MAN 

A  I  AHE  best  and  purest  religious  thought  of  the  world 
-*-  is  beginning  to  look  upon  the  meaning  of  the 
story  of  Christ  not  so  much  as  an  historical  fact  pure 
and  simple,  but  rather  as  an  historical  index  to  a  spir- 
itual drama  which  has  been  always  played  within  the 
world  and  which  finds  a  place  today  within  the  hearts  of 
men.  It  is  the  drama  of  human  evolution  from  the  ani- 
mal to  the  Divine,  and  its  goal  of  Divinity,  or  the  Chris- 
tos,  which  had  been  reached  by  Jesus,  remains  as  an  im- 
mediate possibility  to  all  who  have  the  will  and  the  cour- 
age to  walk  upon  the  path  which  it  was  his  sole  mission 
to  indicate.  The  work  of  Jesus  will  remain  yet  unaccom- 
plished in  the  world  until  men  have  learned  to  link  the 
Christ  of  the  past  with  the  Christ  of  the  future.  The 
story  of  Galilee  was  the  accomplishment  of  the  life  work 
of  the  Teacher  Jesus.     For  us  it  is  the  indication  of,  and 


Light   on  "The  Way"  '  239 

the  incentive  to,  the  attainment  of  which  that  life  has 
shown  the  possibility.  The  only  true  followers  of  Jesus 
are  those  who  have  set  their  eyes  upon  the  eminence 
whereon  he  stood,  and  whose  hearts  are  filled  with  the  de- 
termination to  win  the  knowledge  of  the  Christos,  even  as 
he  had  won  it,  for  the  liberation  of  the  world. 

An  examination  of  the  writings  of  Paul,  the  greatest  of 
the  Apostles,  will  lead  irresistibly  to  the  belief  that  it  was 
as  a  Divine  principle  in  humanity  that  he  regarded  the 
Christos,   of   which    Jesus    was    so    marvelous    an    example. 

He  defines  Christ  as  being 

The  power  of  God  and  the  wisdom  of  God. — Corinthians  i :  24 

In  the  following  chapter  he  says: 

But  we  have  the  mind  of  Christ. —  Corinthians  ii:  16 

and  he  thus  clearly  refers  to  Divine  potencies  which  but 
await  our  eflfort  for  their  unfoldment. 

Again  we  have  the  celebrated  text  upon  which  alone 
could  be   built  up  all  philosophy   and   all  religion : 

Know  ye  not  that  ye  are  the  temple  of  God,  and  that  the  Spirit  of 
God  dwelleth  in  you  ?  —  Corinthians  Hi :  16 

Unless  the  Spirit  of  God  be  indeed  but  our  weak  hu- 
man minds  with  their  changeful  follies  and  their  supersti- 
tions, that  Divine  Spirit  must  be  some  principle  of  con- 
sciousness within  us  of  which  now  we  know  nothing, 
but    of    which    we    may   enter    into    the    knowledge    and 


240  Mysteries  of  the  Heart  Doctrine 

mystery  and  the  possession  with  its  unimagined  power 
and  wisdom.  So  insistent  is  the  Apostle  upon  this  truth, 
which  he  seems  to  regard  as  the  foundation  of  his  teach- 
ing, that  he  repeats  it  in  almost  identical  words: 

What,  know  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost 
which  is  in  you,  which  ye  have  of  God,  and  ye  are  not  your  own. —  Cor- 
inthians vi:  19 

If  indeed  it  be  our  mission  to  seek  the  Spirit  of  God 
we  are  left  in  no  doubt  where  that  Spirit  is  to  be  found. 
It  is  within  us. 

Again,  Paul  makes  a  further  startling  reference  to  the 
Christ  as  having  always  been  a  principle  within  the  world. 
Speaking  of  Moses  and  the  prophets  he  says: 

They  drank    of    that    spiritual    rock    that  followed  them,    and  that  rock 
was  Christ. —  Corinthians  x:  4 

Paul's  epistle  to  the  Galatians  is  full  of  references  of  a 
like  nature.  In  chapter  ii:  verse  20,  he  speaks  of  Christ 
as  living  in  him.  In  chapter  iii:  verse  27,  he  refers  to 
those  who  have  "^«/  on  Christ^'  and  in  chapter  xiv:  verse 
19,  he  says,  "Afy  little  children^  of  whom  I  travail  in  birth 
again  until  Christ  be  formed  in  you" — all  of  them  unmis- 
takable references  to  a  principle  incarnate  in  every  man 
and  attainable  by  all. 

The  most  casual  research  will  reveal  very  numerous  ref- 
erences of  a  like  nature,  all  pointing  to  the  Christos  as  a 
state  or  condition  of  consciousness  which  was  so  completely 
and  divinely  personified  in  Jesus. 


Light    on  "The  Way"  241 

This  is  in  part  the  teaching  of  Theosophy  concerning 
Christ,  which  is  in  perfed  harmony  with  the  teachings  of 
Paul  and  the  very  life  and  teachings  of  Christ  himself. 
Does  it  not  afford  sufficient  answer  to  the  unread  and  big- 
oted critics  of  Theosophy  who  assert  that  it  is  anti-Chris- 
tian and  that  Theosophists  have  no  faith  in  God? 

In  my  Father's  house  are  many  mansions. — John  xiv:  2 

This  refers  to  the  post-mortem  spiritual  conditions.  The 
state  of  spiritual  consciousness  after  death  and  before  Re- 
incarnation is  the  accomplishment  of  all  the  spiritual  as- 
pirations of  life  and  as  these  aspirations  are  necessarily 
different  with  all  men  so  each  one  enters  into  that  state 
of  bliss  corresponding  to  his  point  in  evolution. 

And  the  light  shineth  in  the  darkness  and  the  darkness  comprehendeth 
it  not. — John  i:  j" 

The  light  is  the  Soul  and  the  darkness  is  the  material 
mind  which,  because  it  does  not  know  the  Soul,  imagines 
itself  to  contain  all  human  possibilities  of  knowledge.  The 
mission  of  Theosophy  is  to  make  known  the  Soul,  to  res- 
cue it  from  the  clouds  of  vague  conjecture  which  have 
been  thrown  around  it  and  to  show  to  humanity  the  existence 
of  this  other  Self  wherein  abides  perfect  knowledge,  and 
wisdom  and  divine  power.  The  light  of  the  Soul  shines 
always  within  the  darkness  of  the  mind.  Sometimes  a  ray 
of  that  light  penetrates  the  darkness  and  we  call  it  genius, 
not  knowing  that  even  the  greatest  genius  is  but  a  ray 
from  that  central  flame  and  that  it  will  enlighten  the  minds 


242  Mysteries  of  the  Heart  Doctrine 

of  all  men  according  to  the  efforts  they  make  to  rise  above 
their  selfish  desires  into  a  broader  conception  of  human 
life  and  its   possibilities. 

The  New  Testament  is  full  of  teachings  about  the  Soul 
and  of  invitations  to  its  search,  but  how  few  have  under- 
stood them  because  the  human  mind  does  not  wiUingly 
confess  that  there  is  knowledge  greater  than  its  own  and 
that  it  should  be  but  the  handmaiden  of  Divinity.  Some 
of  the  spiritual  teachers  of  today  know  this  as  well  as  we, 
but  are  held  back  by  the  systems  under  the  direction  of 
which  they  work.  Yet  some  have  had  the  courage  to  step 
out  to  proclaim  the  larger  message  to  Humanity,  and  have 
been  branded  as  heretics  even  in  this  Twentieth  Century. 
Thus  Jesus,  who  was  a  type  of  the  Christ  in  all  men,  said. 

Seek  and  ye  shall  find.      Knock  and  it  shall  be  opened  to  you. 

He  spoke  of  the   Pearl  of  Great   Price,  and  he   promised 
that  those  who  heard  him  understandingly  should  do  even 
greater  works  than  he  did. 
Jesus  said: 

If  any  man  will  do  his  will  he  shall  know  of  the  doftrine. — John  vii:  i'/ 

This  is  one  of  the  many  references  which  are  made  to 
the  knowledge  which  the  light  of  the  Soul  gives  to  the 
mind.  The  word  knowledge  is  here  used  in  its  truest  and 
best  sense,  as  something  which  is  not  intelledlual  opinion 
or  speculation.  When  that  knowledge  comes  again  into 
the  world  there  will  no  more  be  any  speculation  about  the 
essentials    of  religion,    nor   will    there    be   a   multiplicity   of 


Light   on  "The  Way"  243 

churches  or  of  creeds.  The  presence  of  these  difficulties 
among  us  is  sufficient  proof  that  while  we  have  intellectual 
views  in  abundance  we  have  not  the  light  of  actual  knowl- 
edge which  would  wither  up  and  destroy  all  our  religious 
antagonisms  and  unite  the  world  in  one  common  faith. 

I  am  the  vine.  Ye  are  the  branches.  He  that  abideth  in  me  and  I  in 
him,  the  same  bringeth  forth  much  fruit,  for  without  me  ye  can  do  nothing. 
— John  XV :  ^ 

Here  we  have  a  sketch  of  the  connection  between  the 
Soul  and  the  Mind.  The  mind  which  turns  constantly 
towards  the  Soul  receives  from  it  the  spiritual  force  which 
alone  gives  eternal  life.  The  mind  which  is  without  that 
force  must  die  with  the  body,  as  branches  die  when  they 
have  lost  their  connection  with  the  central  stem.  Every 
unselfish  deed  and  thought  brings  with  it  a  flood  of  spiritual 
power  into  the  mind,  conferring  upon  the  mind  its  own 
immortality.  When  the  Soul  eventually  assumes  constant 
and  positive  control  of  the  mind,  using  it  as  its  willing  im- 
plement and  tool,  then  man  has  reached  the  Divinity 
within  him  and  has  become  Godlike. 

Till  heaven  and  earth  pass  one  jot  or  one  tittle  shall  in  no  wise  pass 
from  the  Law  until  all  be  fulfilled. — Matthew  v:  i8 

The  Law  is  that  of  Cause  and  Effect  in  the  world  of 
ethics.  It  is  this  Law — Karma — which  makes  of  every 
man  the  arbiter  of  his  own  destiny.  It  stretches  from  in- 
carnation to  incarnation  and  is  unswerving  justice  inasmuch 
as  it  visits  upon  every  man  the  logical  results  of  his  motives 
and  of  his  responsibilities. 


244  Mysteries  of  the  Heart  Doctrine 

Speaking  again  as  the  Christ  principle  in  all  men,  Jesus 
said: 

Other  sheep  I  have  which  are  not  of  this  fold,  .  .  .  there  shall  be 
one  fold  and  one  shepherd. — John  x:  1 6 

How  long  shall  we  continue  by  our  intellectualism  to 
strengthen  the  dividing  lines  between  the  folds,  forgetting 
Christ's  own  words,  "The  kingdom  of  heaven  is  within 
you,"  failing  to  see  that  true  religion  is  the  search  for  the 
Christ  who  is  to  be  found  within  us,  speaking  to  the 
Human  Soul,  saying  to  every  man  at  every  moment,  "  Be- 
hold I  stand  at  the  door  and  knock"?  The  creeds  which 
divide  men  are  the  barricades  which  Humanity  for  ages 
has  built  against  that  door,  that  no  man  shall  reach  it  to 
knock  upon  it,  and  that  it  shall  not   be  opened  to  them. 

Jesus  said  again: 

I  am  the  light  of  the  world,  he  that  foUoweth  me  shall  not  walk  in 
darkness,  but  shall  have  the  light  of  life." — John  viii:  12 

To  follow  the  Christ  which  is  in  every  man  is  to  follow 
the  inner  voice,  the  light  of  conscience  when  we  have  taken 
from  it  the  veils  of  prejudice  and  dogma  and  superstition. 
That  light  grows  stronger  as  we  follow  it,  until  it  becomes 
for  us  the  One  Light,  the  Light  of  the  world. 


KATHERINE    TINGLEY, 
THE    AUTOCRAT 


The  object  before  our  eyes  when  we  agreed  to  carry  on  this  project  was  to 
hold  Truth  as  something  for  which  no  sacrifice  could  be  too  great  and  to  admit 
no  dogma  to  be  more  binding  than  the  motto  of  The  Theosophical  Society  — 
There  is  no  Religion  Higher  than  Truth. 


IN  the  work  of  The  Universal  Brotherhood  Movement 
Katherine  Tingley  stands  forth  at  the  beginning  of  the 
century  in  bold  relief,  through  the  power  to  work  for 
humanity,  and  hence  her  students'  willing  and  joyful  co- 
operation with  her,  which  they  deem  the  greatest  privilege 
of  their  lives.  Her  position  in  the  world  is  such  from  an 
understanding  of  the  situation,  its  needs  and  dangers,  and 
from  the  message  she  has  brought  and  the  benefits  to  accrue 
therefrom  to  humanity.  At  the  present  stage  of  human 
events,  something  more  than  mere  theory  is  essential,  and 
it  is  also  certain  that  an   adequate  philosophy,  a  philosophy 


246  Mysteries  of  the  Heart  Doctrine 

pertinent  to  the  details  of  ordinary,  everyday  life  is  not  yet 
current. 

Before  such  can  be  established  prevailing  ideas  must  un- 
dergo radical  change  and  expansion.  The  agency  to  produce 
the  necessary  modification  is  not  argument  but  information; 
fads  and  not  theories.  To  the  thoughtless  it  may  not  be 
clear  how  actively  the  conception  of  the  length  of  time 
mankind  has  lived  on  earth  bears  upon  common  affairs,  or 
to  what  extent  geographical  location  in  any  period  is  an 
effective  factor.  Nevertheless,  such  considerations  are  of 
positively  practical  moment. 

Every  human  being  is  influenced  in  his  character,  and 
consequently  in  his  action,  by  the  historical  atmosphere  in 
which  he  lives;  and  so  long  as  the  crowd's  intelligence  con- 
ceives of  history  as  a  dead,  dry  thing,  without  rational  be- 
ginning, deducing  no  definite  conclusions,  it  will  not  only 
not  be  a  source  of  inspiration,  but  will  exercise  a  palsying 
power. 

The  rapid  enlargement  of  history,  as  to  time,  already 
brought  about  by  archaeological  investigations  is  gradually 
filtrating  into  the  general  conception,  but  Katherine  Ting- 
ley's  students  have,  through  her,  learned  geographical  facts 
that  completely  alter  the  whole  conception  of  history,  and 
supply  the  basis  for  giving  to  it  its  real  vitality  and 
enabling  it  to  perform  its  real  function.  Some  of  these 
teachings,  as  foretold,  are  beginning  to  receive  proof  at  the 
hands  of  explorers,  and  in  due  course  will  in  fullness  be  de- 
monstrated, accepted,  and  become  a  part  of  general  knowl- 
edge. 


The  Autocrat  247 

To  a  body  of  private  students  in  The  Universal  Brother- 
hood, in  1896,  she  taught,  and  through  them  it  has  been 
pretty  well  understood  even  in  the  ranks  of  the  Organ- 
ization, that  a  civilization  far  older  and  greater  than  known 
to  history,  or  surmised  in  speculation,  existed  'in  America; 
and  that  from  America  radiated  to  subsequent  nations  and 
times  whatever  of  greatness  they  attained,  their  arts,  sciences, 
architecture,  husbandry,  etc.,  out  of  which  grew  all  that  was 
true  in  their  social  orders,  customs  and  the  like.  She  even 
made  public  hints  to  that  effect — note  following  extrad 
from  an  address  delivered  by  her  in  the  Town  Hall,  Bom- 
bay, India,  October  29th,  1896,  and  printed  afterward,  by 
request,  as  a  pamphlet: 

Should  anyone  assume  that  he  knows  all  that  is  to  be  known,  or 
that  he  has  already  solved  the  mysteries  of  the  religious  books  of  the 
world,  it  would  be  useless  to  attempt  to  add  to  his  knowledge  or  to 
his  ignorance.  There  are  some  who,  while  professedly  desiring 
enlightenment,  are  actually  blinded  by  their  spiritual  pride,  which 
holds  them  to  the  false  idea  that  their  religion  is  the  oldest  of  all, 
and  that  the  occult  truths  it  contains  are  the  greatest  the  world 
has  ever  known. 

It  should  be  known  that  India  was  not  the  source  of  the  world's 
religions,  though  there  may  be  some  self-taught  teachers  in  India 
who  flatter  you  with  that  view  in  order  to  gather  you  into  some 
special  fold.  The  occult  learning  that  India  once  shared  in  common 
with  other  ancient  peoples  did  not  originate  here,  and  does  not  exist, 
to  any  extent,  in  India  proper  today. 

That  sacred  body  that  gave  the  world  its  mystic  teaching  and  that 
still  preserves  it  for  those   who   yearly  become   ready  to   receive  it, 


248  Mysteries  of  the  Heart  Doctrine 

has  never  had  its  headquarters  in  India,  but  moved  thousands  of  years 
ago  from  what  is  now  a  part  of  the  American  continent  to  a  spot  in 
Asia,  then  to  Egypt,  then  elsewhere,  sending  teachers  to  India  to 
enlighten  its  inhabitants. 

Krishna,  Buddha,  Jesus,  Zoroaster,  Mohammed,  Quetzalcoatl, 
and  many  others  who  could  be  named,  were  members  of  this  great 
Brotherhood,  and  received  their  knowledge  from  interior  initiation 
into  its  mysteries.  I  hold  that  if  any  of  these  had  given  out  a 
hundredth  part  of  what  they  knew,  the  world  would  not  only  have 
refused  to  listen  to  their  messages,  but  would  have  crucified  them  in 
every  instance.  It  is  for  this  reason  that  every  true  teacher  must 
keep  back  much  that  he  knows,  only  revealing  it  to  the  few  who  can 
understand  it  and  are  worthy  of  it. 

It  must  be  admitted  that  Hinduism  has  an  esoteric  side,  but  it  is 
unprogressive  and  stagnant.  Many  of  the  teachings  that  were  secret 
five  hundred  or  a  thousand  years  ago  should  be  exoteric  today,  but 
are  not.  The  explanation  is  that  there  would  be  nothing  to  replace 
them,  so  that  what  was  secret  had  to  remain  so. 

Madame  Blavatsky,  who  gave  out  some  of  the  Hindu  esoteric 
doctrines,  was  bitterly  opposed  by  certain  of  the  orthodox  in  India 
for  doing  so.  By  this  they  hindered  their  own  advancement  and 
the  advancement  of  their  country,  for  they  interfered  with  the 
law  of   universal  progression. 

The  first  step  to  be  taken  in  occultism  is  the  practice  of  un- 
selfishness, for  all  work  for  humanity  should  be  performed  without 
thought  of  reward.  Such  work  is  of  greater  importance  than  the 
mere  cultivation  of   intellect  or  the  collection  of   large  libraries. 

There  are,  in  this  great  world  of  ours,  suffering  men  and  women 
starving  for  bodily  sustenance,  for  human  sympathy  and  loving,  ten- 
der words  that  go  further  than  anything  else  to  arouse  in  them  an 
answering  voice  of  love.      Believing  this,  I  have  instituted,  in  many 


The  Autocrat  249 

of  the  large  towns  which  we  have  visited  in  Europe,  meetings  for 
the  very  poor,  at  which  many  hundreds  have  been  taken  in  out 
of  the  street,  fed,  encouraged,  taught  the  spirit  of  brotherly  love, 
without  interfering  with  their  religious  belief.  The  simplest  ideals 
of  pure  thought  and  action  were  held  up  to  them,  and  the  Di- 
vinity of  man's  nature  was  strongly  accentuated.  In  many  of  the 
places  where  this  work  was  inaugurated,  the  members  of  our  so- 
ciety have  continued  it. 

I  know  that  here  in  India  there  are  many  thousands,  even 
millions  of  suffering  people,  who  live  in  the  midst  of  the  saddest 
poverty  and  distress.  I  hope,  on  my  return  to  America,  after  I  have 
become  better  acquainted  with  their  needs,  to  be  able  to  establish 
means  of  assisting  them  which,  when  begun,  will  have  the  support 
of  many  outside  of  The  Theosophical  Society — Americans  who 
want  to  show  in  a  practical  way  their  interest  in  the  spiritual  life, 
of  which  the   first  law  is  that   of  compassion   and   self-sacrifice. 

Let  me  remind  you  that,  while  your  first  duty  lies  with  your 
families,  your  cities,  your  country,  there  is  another  duty  you  owe 
to  the  world  as  a  whole.  Come  with  me  for  a  moment  and  make 
a  united  tour  of  the  globe.  Try  to  realize  that  there  are  millions 
of  souls  in  America  with  the  same  hopes  and  fears,  sorrows  and 
joys  as  your  own,  feeling  as  you  feel,  struggling  as  you  struggle; 
that  there  are  thousands  upon  thousands  of  Theosophists  there  who 
are  studying  the  ancient  truths  that  are  hidden  in  your  scriptures  as 
well  as  in  all  the  sacred  books  of  the  world.  Try  to  imagine  the 
prehistoric  civilization  that  once  existed  on  that  great  continent^  and 
think  of  it  in  connection  with  prehistoric  India. 

Pass  on  in  thought  from  America  to  Europe — see  England, 
France,  Holland,  Germany,  Austria,  Switzerland  and  Greece.  So, 
passing  over  many  lands  with  a  life  and  usefulness  of  their  own, 
return   to   India    and    look    around.     See    India   as   it   is,  and   as   it 


250  Mysteries  of  the  Heart  Doctrine 

might  be.  Compare  it  with  other  lands;  take  that  broad  view  of 
it  that  is  necessary  if  you  would  see  things  as  they  are  instead  of 
as  you  imagine  them  to  be.  This  need  not  remain  the  age  of 
darkness,  nor  need  you  wait  until  another  age  arrives  before  you 
can  work  at  your  best.  //  is  only  an  age  of  darkness  for  those  who 
cannot  see  the  light^  hut  the  light  has  never  faded  and  never  will. 
It  is  yours  if  you  will  turn  to  it,  live  in.it;  yours  today,  this 
hour  even,  if  you  will  hear  with  ears  that  understand. 

Oh,  ye  men  and  women,  children  of  the  same  Universal  Mother 
as  ourselves;  ye  who  were  born  as  we  were  born,  who  must  die 
as  we  must  die,  and  whose  souls  like  ours  belong  to  the  eternal, 
I  call  upon  you  to  arise  from  your  dreamy  state  and  see  within 
yourselves  that  a  new  and  brighter  day  has  dawned  for  the  hu- 
man race. 

And  at  another  time  and  place  in  India,  she  stated: 

Egypt  is  older  than  India^  and  America  more  ancient  than  either. 

Again,  in  Universal  Brotherhood  Magazine,  February, 
1899,  Katherine  Tingley  is  recorded  as  saying,  in  regard 
to  Egypt: 

And  from  there  further  back  still  to  prehistoric  America,  which 
was  in  the  early  days  the  ancient  Land  of  Light,  when  Egypt  was 
yet  young  and  whence  Egypt  derived  her  wisdom  and  her  science. 
Time  will  bring  proof  of  what  I  say.  Arch  geological  research  started 
at  the  right  moment^  which  is  not  far  distant^  in  this  country  ( U.  6".) 
and  Central  America  will  supply  clear  evidence  of  this  statement. 

In  the  light  of  the  foregoing  is  there  not  much  of  sig- 
nificance   in    discoveries    in    New    Mexico    in    July,    1900? 


The  Autocrat  251 

The  following   extract  is  copied    from  a  long   account  in  a 
recent  metropolitan  paper: 

Thirty  miles  out  of  Santa  Fe,  the  oldest  city  in  the  United  States,  Pro- 
fessor George  L.  Cole  of  the  Northwestern  University  of  Illinois  has  dis- 
covered the  remains  of  the  largest  house  in  America.  It  is  bigger  than  the 
400-foot  high  Park  Row  sky-scraper  of  New  York  or  the  Auditorium  of 
Chicago.  The  Waldorf-Astoria  Hotel  of  New  York  has  i,ioo  rooms,  the 
New  Mexican  building  has  1,500;  the  Waldorf-Astoria  covers  one  city 
block  of  200  feet  wide  by  350  long,  the  New  Mexican  building  covered 
an  area  450  feet  wide  by  560  feet  long.  It  must  have  contained  a  popu- 
lation of  at  least  1,000  persons,  and  perhaps  25,000.  Besides  this  mam- 
moth house,  which  puts  the  biggest  modem  hotels  and  apartment  houses 
into  the  shade,  were  other  buildings  of  a  similar  sort  but  somewhat  smaller, 
stretched  over  a  distance  of  twenty-five  miles.  It  is  as  if  the  ancient  city 
reached  from  Coney  Island  up  across  Brooklyn  and  Manhattan  Island  to 
the  Bronx. 

Yet  until  this  month  at  the  beginning  of  the  Twentieth  Century  we 
have  never  heard  of  this  ancient  metropolis  of  America.  Even  now  we  do 
not  know  its  name.  So  few  weeks  have  passed  since  its  discovery  in  the 
latter  part  of  July,  that  the  scientists  who  found  it  have  not  yet  been  able 
to  decipher  its  inscriptions  and  unfold  its  history.  The  place  where  it  was 
found  is  one  of  the  least  known  parts  of  America.  It  is  high  up  on  a 
barren  plateau,  cut  off  from  routes  of  human  travel  by  deep  gorges  and 
ranges  of  desert  mountains.  Its  crumbling  outer  walls  had  been  made  of 
stones  cut  with  the  regularity  of  those  turned  out  by  a  modern  stone  quar- 
ry, six  inches  through,  nine  inches  wide,  and  eighteen  inches  long.  Hu- 
man bones  taken  out  showed  that  some  of  the  men  were  over  eight  feet 
tall,  while  the  women  reached  a  height  of  seven  feet.  Dr.  Cole  places  the 
date  of  this  great  city  at  600  years  to   1000  or  2000  years  ago. 

In  the  same  paper  from  which  the  above  is  taken  is 
also  an  account  of  the  unearthing,  by  an  American  archae- 


252  Mysteries  of  the   Heart  Doctrine 

ological  expedition  in  Mesopotamia,  of  a  complete  library 
of  early  world  history,  written  on  tablets  of  stone.  Seven- 
teen thousand  of  these  tablets  have  already  been  taken 
out,  and  the  number  is  being  increased  by  new  finds  every 
day.  They  take  the  records  of  the  human  race  back  7000 
years  and  show  a  civilization  which  equaled  that  attained 
later  by  the  Greeks. 

Attention  is  called  to  the  fact  that  this  discovery,  though 
made  in  the  far  East,  is  the  work  of  Americans.  The  two 
are  not  only  of  vast  importance,  each  in  itself,  but  together 
are  especially  significant  to  the  subject  in  hand. 

It  would  be  erroneous  to  infer  from  the  foregoing  that 
Katherine  Tingley  lives  in  the  past.  No  one  is  so  alive 
to  the  present  as  herself.  She  maintains  only  that  the  far 
past  holds  much  of  most  pertinent  value  to  the  present, 
and  it  will  be  forthcoming  as  soon  as  the  human  mind  is 
intelligently  turned  to  its  consideration,  and  is  able  to  in- 
terpret what  is  discovered. 

In  no  sense  are  the  ancient  times  to  be  dealt  with  sim- 
ply as  a  matter  of  mere  learning  and  useless  speculation, 
but  for  the  healthful  force  they  will  and  must  exercise 
upon  the  future  development  of  the  race.  There  were 
qualities  in  the  older  civilizations  that  gave  a  sustaining 
power  which  later  ones  have  lacked  and  which,  understood 
and  evoked  now,  will  give  the  strength  essential  to  the 
further  evolution  of  human  life. 

It  is  along  the  lines  of  the  more  fundamental  forces  of 
human  nature  that  Katherine  Tingley  devotes  much  of  her 
energy.     Such  are  absolutely  necessary  to  constitute  a  foun- 


The  Autocrat  1^2 

dation  for  human  activities  of  the  strength  requisite  to 
sustain  a  superstructure  of  really  great  and  grand  propor- 
tions. 

It  is  just  such  that  the  whole  historical  period  has 
lacked.  It  is  disregard  and  loss  of  this  that  brought  calam- 
ity and  destrudion  and,  for  ages,  oblivion  upon  the 
grandeur  and  majesty  of  antiquity.  It  is  this  which  is 
needed  now  in  the  present  situation,  if  civilization  is  to 
avoid  the  disruption  and  disease  and  decay,  and  the  demo- 
lition that  has  overtaken  human  efforts  in  the  past. 
Warning  signs  already  begin  to  appear  with  a  definiteness 
increasing  almost  with  each  day.  If  we  do  not  heed,  our 
fate  is  already  pointed  out  in  that  of  Egypt  and  India  and 
Greece  and  Rome,  below  which,  however,  we  shall  go  if 
we  descend,  just  as  we  have  the  opportunity  to  surpass 
what  they  attained,  if  we  will. 

But,  according  to  Katherine  Tingley,  the  intrinsic  charac- 
teristics of  human  nature  cannot  be  evoked  or  revealed  by 
a  mere  study  and  comprehension  of  philosophy.  She  holds 
deeds  superior  to  thought,  example  more  powerful  than 
precept;  morality,  integrity,  the  performance  of  duty  with 
industry,  courage  and  steadfastness,  of  far  greater  potency 
than  any  mere  skill  in  mental  gymnastics;  and  indeed  that 
there  can  be  no  real  and  valuable  understanding  of  phi- 
losophy until  the  character  is  strengthened  and  the  mind 
rectified  by  the  active  living  of  the  virtues.  To  quote  her 
words  again: 

Intellectualism  has  no  lasting  influence  without  the  practice  of 
the  highest  morality. 


254  Mysteries  of  the  Heart  Doctrine 

And   again : 

To  cater  only  to  the  mental  demands  is  to  forge  another  link 
on  the  lines  of  retrogression. 

But,  even  in  philosophy,  her  students  have  good  grounds 
for  discerning — and  some  of  them  are  more  or  less  familiar 
with  every  system  extant — that  she  has  more  to  offer,  more 
in  pointedness  and  comprehensiveness  than  can  be  found 
in  all  the  literatures  of  the  world.  For  she  has  that 
which  will  supply  to  all  the  links  missing  even  from  the 
best,  and  thus  give  to  every  school  of  thought  and  form 
of  religion  an  illumination  and  valid  meaning.  In  addition 
to  everything  that  has  been  had,  she  brings  the  message 
which,  fully  reahzed  and  understood,  will  be  seen  to  be  of 
unparalleled  significance: 

A  new  spiritual  energy  is  being  liberated  from  the  center  of 
Life. 

For  it  is  only  in  something  of  the  kind  that  there  is 
any  basis  for  the  hope  that  our  civilization  will  not  reach 
its  zenith  and  pass  to  the  same  decline  as  all  the  others 
that  have  gone  before.  So  it  is  not  only  in  the  splendid 
qualities  and  forces  that  built  the  great  past  upon  which 
she  depends,  but  upon  a  new  power  which  has  not  oper- 
ated in  human  life  for  thousands  of  years;  and  it  is  to 
the  evoking  of  this  power  in  men's  souls  that  she  looks 
for  the  revival  of  what  was  valuable  in  the  past,  and  the 
maintenance  of  what  is  worthy  in  the  present.  This  power 
and  energy  cannot  be  imparted  in  the  cold  type  of  a  book 


The   Autocrat  q.i^^ 

or  given  in  sermons;  it  is  best  known  to  those  who  work 
with  her,  but  its  results  are  already  to  be  seen  in  the  work 
of  The  Universal  Brotherhood  through  the  world,  and  at  no 
distant  time  will  be  sent  forth  from  this  great  educational 
center  at  Point  Loma  teachers  duly  and  truly  prepared, 
worthy,  and  well  qualified  to  teach  the  new  gospel  to  the 
people  of  earth.  It  is  this  force  which,  if  we  partake  of 
and  assimilate  it,  will  demonstrate  the  truth  of  her  words 
that — 

The  knowledge  that  we  are  divine  gives  the  power  to  overcome 
all  obstacles  and  to  dare  to  do  right. 

Perhaps  if  the  truth  could  be  told,  it  is  the  presence  in 
her  of  this  new  power,  with  its  attendant  wisdom,  that  gives 
to  all  she  does  a  refreshing,  exhilarative  meaning,  and  en- 
genders hope  and  faith  of  a  fullness  not  otherwise  to  be 
accounted  for. 

In  the  light  of  this,  her  especial  message,  view  the  work 
she  is  instituting.  In  no  other  way  can  it  be  understood. 
Her  plans  embrace  every  department  of  life,  art,  music, 
drama,  science,  industry,  every  phase  of  human  activity,  col- 
leftively  and  in  the  individual. 

Her  greatest  hopes  lie  in  the  children.  In  her  view,  any 
one  of  any  age  can  accomplish  much,  but  with  the  child- 
ren the  possibilities  are  unlimited.  No  explanation  or 
description  can  convey  adequate  conception  of  the  results 
obtained  with  them  under  her  direction  by  workers  who, 
from  her  point  of  view,  have  had  very  little  training.  But 
to  quote  from  her  again: 


256  Mysteries  of  the  Heart  Doctrine 

The  children,  the  children,  what  mighty  powers  do  they  evoke  in 
the  hearts  of  men!  We  must  take  them  into  our  hearts  as  tender, 
budding  souls  to  be  nurtured  with  the  sweet  breath  of  truth,  with 
the  protection  of  rare  discrimination  for  their  souls'  unfoldment. 
We  must  stand  firm  in  our  mental  and  moral  attitude  to  the  right 
and  the  true,  and  thus  command  their  love  and  trust.  Work  car- 
ried out  on  this  basis  would  result  in  a  new  civihzation.  How 
the  heart  of   humanity  thrills  at  the  thought  of   such  a  blessing! 

Too  often  do  we  ignore  that  which  lies  behind  the  young  form, 
the  soul  seeking,  reaching  out,  to  gain  a  place  in  the  common  life 
of  humanity  to  fulfill  its  mission  in  serving  all  that  lives.  Disci- 
pline the  body,  the  temple  of  the  living  god,  make  it  a  sweet, 
pure,  strong  vehicle  for  its  fife  work.  Make  it  acquainted  with  its 
divine  nature,  point  out  its  companion  in  arms,  the  little  evil  doer, 
the  undeveloped  lower  nature,  seeking  entrance  but  to  blind  it  and 
draw  it  away  from  its  good,  true,  happy,  joyous   place  in  life. 

Parents  and  teachers,  study  the  way  more  thoughtfully,  more 
hopefully,  more  soulfuUy;  bind  yourselves  to  the  treasures  of  your 
hearts  with  a  new  bond,  to  those  who  are  now  your  children, 
those  precious  souls  entrusted  by  the  great  Law  to  your  pro- 
tediion  and  guidance,  and  who  have  been  or  may  be  your  comrades 
or  even  your  teachers. 

Our  girls — they  need  even  more  watchful  care  of  a  peculiar 
kind,  for  they  are  to  be  the  guardians  of  the  unborn  of  the  future 
time.  The  dignity  of  childhood  which  expresses  itself  in  pure 
thought  and  uprightness  of  action,  cannot  be  manifested  where  the 
home  atmosphere,  the  surroundings,  are  of  a  chara£ter  that  is  teem- 
ing with  disharmony  and  worldliness.  How  often  do  we  see 
mothers  who  devote  their  lives  to  studying  their  smart  sayings, 
admiring  and  encouraging  them  in  seemingly  innocent  decep- 
tions, comforting   themselves  with   the  thought   that   they  will  soon 


The  Autocrat  257 

outgrow  these  darling  weaknesses.  Poor  mothers !  you  may  be  fos- 
tering vices  which,  hidden  now,  may  in  time  wreck  the  happiness 
of  your  children's  lives  and  your  own. 

Cultivate  a  sense  of  spiritual  honor  in  the  child,  keep  its  little 
mind  filled  with  little  duties,  for  idleness  destroys  soul  life.  Watch 
it  in  its  sleeping  hours,  for  the  brooding,  loving  thought  will  dis- 
cover dangers  and  thus  be  able  to  protect.  For  it  is  true  and  was 
known  to  the  ancients,  that  in  the  sleeping  hours  the  body,  un- 
less guarded,  becomes  the  prey  to  psychological  forces  of  a  pernicious 
nature.  .  .  .  Many  of  the  wrecks  we  see  in  our  prisons  and 
insane  asylums  of  men  and  women,  and  the  moral  wrecks  that  we 
are  forced  to  come  in  contact  with  every  day,  were  once  children 
with  possibilities  for  good,  who  have  been  stranded  on  the  very 
danger  points  alluded  to — the  result  of  devoted  mothers'  ignorance, 
lack  of  discrimination,  and  their  negledt  of  keeping  their  children 
guarded  at  all  times.  Alas,  often  too  late  do  they  discover  their 
mistakes ! 

At  present  it  is  not  practicable  to  get  the  principles  into 
complete  operation  except  under  Katherine  TIngley's  per- 
sonal supervision,  and  as  yet  this  is  done  only  at  Point 
Loma  in  the  International  Children's  Lotus  Home,  not 
long  ago  opened  here.  The  methods  defy  description. 
To  be  appreciated  they  must  be  seen  and  studied.  But 
the  results,  already  remarkable,  are  patent  enough. 

The  potent  difference  between  these  and  seemingly  sim- 
ilar procedures  is  in  the  underlying  understanding. 

A  hint  as  to  Katherine  Tingley's  practical,  economic 
and  sociological  ideas  can  be  found  in  the  following,  taken 
from  the  records  of  a  club  of  students   dealing  with   such 


258  Mysteries  of  the  Heart  Doctrine 

questions.  A  young  woman,  a  member,  in  her  desire  to 
carry  out  her  ideas  of  brotherhood,  somewhat  sentimental 
in  nature,  had,  in  order  to  get  money  to  give  away  to  some 
poor  people,  bought  very  cheap  materials  and  made  a 
correspondingly  cheap  dress,  instead  of  going  to  her 
dressmaker,  and  was  asking  approval  for  that  from  Mrs. 
Tingley,  who  replied: 

At  least  you  acted  with  a  good  motive  and  no  doubt  did 
help  them.  But  the  true  way  to  help  is  to  help  people  to  help 
themselves,  and  to  take  this  particular  instance  of  dress,  perhaps 
if  you  had  had  it  made  at  your  dressmaker's  it  would  have  given 
employment  to  some  one  who  needed  help  even  more  than  the 
family  to  whom  you  gave  the  money.  It  is  often  necessary  to  take 
an  extreme  view  in  order  to  find  out  the  justness  of  a  particular 
line  of  adtion.  Suppose  all  women  should  at  once  be  seized  with 
a  fit  of  extreme  economy  and  proceed  to  make  their  own  dresses, 
what  would  be  the  result?  Untold  misery  in  thousands  of  fam- 
ilies; a  whole  class  thrown  out  of  work,  and  well-intentioned, 
struggling  girls  forced  to  the  street  for  means  of  subsistence.  Cer- 
tainly just  such  a  wholesale  occurrence  is  not  likely  to  happen,  but 
do  you  not  see  that  I  am  trying  to  bring  out  the  wisdom  of 
learning  to  take  the  middle  path? 

To  get  the  best  results^  one  must  use  methods  adapted  to  prevailing 
conditions  and  conform  in  some  measure  to  the  customs  and  habits  of 
those  among  whom  we  live^  in  so  far  as  these  customs  involve  no  viola- 
tion of  principle. 

To  give  another  extreme  case,  in  telling  you  of  an  experience 
of  my  own:  When  we  reached  Australia  on  our  tour  around  the 
world,  having  just  come  from  India,  I  could  not  help  but  feel  the 
greatest   pity  for  the  so-called   civilized  people,   and  the  same   feel- 


The  Autocrat  259 

ing  came  to  me  when  we  reached  San  Francisco,  having  stopped 
for  a  short  time  at  the  Samoan  Islands,  to  think  that  I  was  com- 
pelled to  follow  out  the  cramping  conventionalities  of  civilization. 
If  I  had  only  myself  to  consider,  I  could  dress  and  live  in  the 
simplest  style  possible  and  would  advocate  this  for  all.  For  it  is 
a  fact  that  with  the  adoption  of  the  conventionalities  of  civiliza- 
tion by  the  so-called  heathen  and  savages,  have  been  developed 
also  many  of  the  Western  vices.  Much  of  our  conventionality  is 
simply  a  cloak  to  hide  vice,  and  I  am  fully  convinced  that  if 
men  and  women  would  live  simpler  lives  much  of  the  immorality 
of  our  social  life  would  disappear. 

As  for  dress,  look  at  the  simple  clothing  of  the  Greeks,  for 
instance;  what  could  be  more  beautiful  and  graceful  and  at  the  same 
time  conducive  to  health  and  morality?  However,  many  things  alto- 
gether desirable  and  in  every  way  conducive  to  health  and  happi- 
ness cannot  at  present  be  put  into  practice.  People  have  to  be 
educated  slowly,  and  to  advocate  a  sudden  change  would  in  many 
instances  make  the  masses  of  the  people  cling  more  tenaciously  to 
their  old  customs,  and  even  if  adopted  would  bring  a  shock  to 
trade  and  cause  much  misery,  as  would  be  the  case  if  every  one 
were  immediately  to  adopt  a  simpler  kind  of   dress. 

On  the  other  hand,  I  think  one  of  the  greatest  crimes  that 
civilized  people  have  committed  in  their  dealing  with  the  so-called 
savage  and  heathen  peoples,  has  been  in  endeavoring  to  force  our 
conventionalities  and  customs  upon  them.  But  to  come  back  to 
our  own  country. 

No  matter  how  high  our  ideals  may  be,  or  in  whatever  direc- 
tion, we  cannot  expect  others  to  jump  at  and  grasp  them  at  a 
bound.  A^(7,  the  loftiest  heights  are  only  reached  step  by  step^  and 
as  in  climbing  a  mountain^  it  is  necessary  to  wind  round  and  round 
and  sometimes   apparently    (to  some)    to  lose  sight  of  the   very  goal  we 


26o  Mysteries  of  the  Heart  Doctrine 

wish  to  reach^  so  in  seeking  to  help  the  masses  we  must  show  them  as 
far  as  we  can  the  next  step  in  advance^  and  sometimes  take  what 
may  seem  to  he  a  roundabout  way — each  step  must  be  something  they 
can  appreciate  and  see  the  possibility  of  attaining.  We  must  take 
the  broad  view  and  see  how  much  is  involved  in  a  simple  act 
like  that  mentioned  in  the  beginning.  And  we  must  understand 
that  in  each  department  of  life,  and  in  life  as  a  whole,  the  beauty 
lies  in  the  following  out  of  any  question  along  the  right  lines:  we 
are  in  duty  bound  at  least  to  refer  it  to  the  broad  principles  under- 
lying all  right   conduct. 

And  the  following  extract  from  private  instrudions  is- 
sued by  Katherine  Tingley,  will  carry  some  idea  of  the 
importance  she  attaches  to  the  details  of  existence  and  how 
every  circumstance  can  be  used  as  an  opportunity  or  made 
the  means  of  hindrance: 

When  we  see  one  of  our  students  actively  at  work  in  the  great 
arena  of  our  Movement,  we  may  be  fanning  to  life  the  potent 
power  of  the  ages  for  good — or  the  hidden  hells  of  many  centuries. 
A  thought  here  and  a  thought  there — for  good  or  evil — play  their 
part  and  seem  to  vanish,  to  be  but  of  momentary  consequence;  but 
they  have  life  and  power  and  that  life  is  making  its  record  on  the 
mirror  of  Life  as  it  passes.  And  in  the  great  march  of  time  you 
must  meet  it,  line  for  line,  word  for  word,  and  then  accept  the 
judgment  of  the  Divine  Law.  There,  in  the  accumulations  of 
thoughts  for  good  may  be  gathered  the  inspiration  for  a  world's 
spiritual  life  in  the  future — or  a  shadow  that  may  blast  the  hopes 
of  humanity  for  centuries. 

With  this  picture  and  lesson  in  view — taught,  not  by  me  alone, 
but  taught  and  enforced  by  the  Law — let  us  commence  to  undo 
the  mistakes  of  the  past,  to  efface   from   the   world    panorama   the 


The  Autocrat  261 

picture  of  our  failings.  Let  us  make  the  poor  hearts  of  our  fellows 
throughout  the  world,  those  in  doubt,  those  in  the  shadows,  those 
in  the  darkness  of  their  lower  nature,  the  immured  criminals,  the 
human  outcasts,  feel  the  great  purpose  of  our  lives,  our  trust  in  the 
Higher  Law,  our  belief  in  the  divinity  of  man,  our  knowledge  that 
there  are  great,  compassionate  Souls  working  to  give  them,  in  the 
deeper  sense,  the  right  hand  of   fellowship. 

Can  there  be  a  greater  joy  than  that  of  making  all  humanity 
feel  the  grandeur  of  that  life  of  which  we  at  rare  times  have 
glimpses  ? 

In  our  determination  to  do  our  whole  duty  all  along  the  line  we 
shall  build  more  wisely  than  ever  before,  and  make  a  new  Light 
that  shall  shine  in  the  Heaven  of  the  New  Day  and  shed  its  Glory 
over  all.  This  hope,  comrades,  is  our  strength;  it  evokes  in  our 
lives  the  Divine  Warrior  side  of  each  of  us  and  makes  us  soldiers 
in  the  mighty  army  that  will  march  on,  on,  in  spite  of  all  obstacles, 
into  the  better  time  when  right  shall  rule  and  the  Angel  of  Light 
shall  evermore  hold  back  the  forces  of  Darkness  that  have  for  ages 
and  ages  impeded  the  real  progress  of  men.  With  the  thought 
of  such  possibilities,  and  the  knowledge  that  we  have  the  power 
to  bring  about  hitherto  undreamed  of  conditions,  a  new  courage 
must  arise  in  our  hearts,  a  new  conception  of  unity  among  our- 
selves, and   a  deeper  consciousness  of  the  Divine  in  Man. 

Katherine  Tingley  is  the  editor  of  the  Universal  Brother- 
hood Path,  a  monthly  magazine,  and  of  'The  New  Century, 
a  weekly  paper;  both  dealing  with  subjeds  and  matters  per- 
taining to  the  lines  of  work  of  the  Organization.  And 
practically  not  a  line  is  printed  in  either  publication  that  has 
not  passed  under  her  supervision  and  received  the  touch 
of  her  hand. 


262  Mysteries  of  the  Heart  Doctrine 

The  work  of  construction  and  improvement  in  progress 
at  Point  Loma  in  the  development  of  the  World's  Center 
of  Theosophy  incident  to  the  establishment  of  departments 
and  activities  covering  a  wide  range  of  plans,  is  all  done, 
even  to  many  seemingly  unimportant  details,  under  her 
personal  direction.  All  plans  and  systems  originate  with 
her.  Besides  the  foregoing,  which  would  overtax  the  capacity 
of  a  dozen  ordinary  people,  she  keeps  in  most  active  touch 
with  the  Organization  throughout  the  world.  One  who  is 
not  familiar  with  it  cannot  imagine  the  labor  that  this  alone 
involves. 

There  is  a  never  ceasing  stream  of  demands  upon  her  for 
direction,  advice,  adjustment,  relative  not  merely  to  the 
functions  of  the  Organization,  but  which  includes  every  con- 
ceivable shade  and  degree  of  human  thought  and  aspiration 
and  suffering.  With  it  all  her  compassion,  patience,  courage, 
insight,  vigilance,  never  fail.  It  is  as  though  they  were 
drawn  from  an  infinite  resource  and  eternally  held  in  play 
by  her  indomitable  will. 

If  one  had  the  power  to  write  completely  her  life  for 
even  a  few  weeks,  the  people  and  conditions,  and  the  meas- 
ures with  which  she  deals  with  them,  he  could  furnish 
material  for  the  study  of  human  nature  that,  assimilated, 
would  establish  the  universal  formula.  But  in  the  complex, 
comprehensive,  indescribable  nature  of  Katherine  Tingley, 
standing  out  above  all  her  qualities  and  powers,  wonderful  as 
they  truly  are,  as  the  central  fire  around  which  the  others 
cluster  as  lesser  lights,  is  the  love  of  truth  and  right  and 
justice.     It  is  this  which  sustains  her  in  her  lavish  expend- 


The  Autocrat  262 

iture  of  her  energies  for  the  welfare  of  every  living  thing 
with  which  she  comes  in  touch;  and  stimulates  her  to  the 
unremitting  warfare  she  wages  against  evil  in  every  form; 
uncleanliness,  moral,  mental  and  physical;  meanness;  ego- 
tism; and,  worst  of  all,  cant  and  hypocrisy  seeking  to 
hide  their  vices  under  the  garments  of  virtue.  She  has  all 
compassion  and  every  sympathy  for  one  who  sincerely  strug- 
gles against  weakness,  but  she  condones  nothing.  It  is  this 
which  has  made  her  position  so  arduous  and  trying. 

Now,  as  to  her  autocratic  power.  Loose  and  inaccurate 
conceptions  of  the  broad  principles  of  Theosophy  on  the 
part  of  a  few  of  its  easy  advocates,  laid  the  Organization 
open  to  a  host  of  evils.  Misguided  enthusiasm  in  the 
absence  of  discriminative  understanding  on  the  part  of  over- 
enthusiastic  members,  led  to  the  admission  of  elements 
calculated  to  hinder  the  purposes  of  the  Movement  more 
than  outside  attacks  from  ignorance,  prejudice,  narrowness, 
and  the  like,  by  putting  the  Organization  in  the  false  light 
of  seeming  to  endorse  and  encourage  what  it  most  con- 
demned, and  causing  the  many  noble  workers  to  be  classed 
in  the  public  view  with  a  few  cranks,  charlatans,  the  vision- 
arily  inclined  and  self-seekers. 

Persons  were  admitted  who  were  attracted  by  such  motives 
as  the  love  of  phenomena,  the  seeking  after  which  the 
Organization  does  not  endorse;  by  fancied  opportunities  for 
personal  ambition  and  aggrandizement;  by  the  expectation 
of  easy  support  and  money  getting;  all  cloaked  under  loudly 
uttered  professions  of  virtue  and  the  avowal  of  the  lofty 
ideals    held    by  the    Organization.      It  is  indeed    true  that 


264  Mysteries  of  the  Heart  Doctrine 

many  coming  in  with  higher  motives  mixed  with  these,  have 
profited  by  what  they  have  learned,  and  in  association  with 
the  stronger,  purer  element  have  been  able  to  subordinate 
the  baser  quality  and  thereby  participate  in  the  benefits  and 
energies  of  noble  living. 

But  those  holding  their  private  ends  supreme,  deluded 
by  the  seeming  success  which  comes  with  the  very  oppor- 
tunities afibrded  them ;  and  deriving,  through  the  sentimental 
ideas  of  brotherhood  largely  prevailing,  an  ever-increasing 
impunity  and  sense  of  security,  finally  actively  sought  by 
subtle,  secret  means  to  control  the  Organization.  One 
of  these  attempts  was  to  turn  it  into  a  great  political  ma- 
chine in  the  name  of  Brotherhood,  with  high  sounding  and 
superficial  catch  phrases,  and  in  reality  for  the  furtherance 
of  an  overweening  penchant  for  personal  prominence.  The 
moving  spirit,  signally  defeated  in  his  scheme,  was  expelled 
by  Katherine  Tingley  and  her  faithful  members,  and  forced 
out  of  the  Movement.  He  left  the  ranks  amid  a  self- 
enfolded  air  of  persecution  and  martyrdom.  According  to 
current  accounts  in  the  general  English  press,  and  also 
reports  in  the  official  Blue  Book,  recent  developments  in 
South  Africa  seriously  implicate  him  as  having  also  played 
the  traitor's  part  against  his  country  from  the  same  desire 
for  personal  power  and  for  money. 

From  this  more  conspicuous  case  to  the  most  insignificant 
instances,  the  same  principle  has  been  involved  in  all  in- 
ternal disturbances  in  The  Universal  Brotherhood  and 
Theosophical  Society.  The  form  only  has  varied  according 
to  the  leading  propensities  of  the  personalities  respectively 


The  Autocrat  265 

concerned.  The  necessity  of  dealing  with  all  such  cases,  as 
they  developed,  promptly;  without  injustice  and  shame  to 
the  greatly  predominating  membership  of  noble,  self-resped:- 
ing  men  and  women;  without  useless  waste  of  money  and 
expenditure  of  energy  sorely  needed  by  the  worthy  unfor- 
tunate and  deserving,  whom  it  is  the  business  of  the 
Organization  to  aid;  required  the  centralization  of  authority 
in  some  one  combining  in  one  nature,  wisdom,  insight, 
discrimination,  courage,  vigilance,  compassion.  The  only 
one  in  whom  these  powers  were  found  to  be  so  combined 
was  Katherine  Tingley,  to  whom  William  Q.  Judge,  the 
former  head  and  life-president  of  The  Theosophical  Society 
and  Universal  Brotherhood  had  confided  the  care  of  the 
Movement. 

Recognizing  this,  the  Organization,  in  convention  as- 
sembled at  Chicago,  February  i8th,  1898,  by  an  over- 
whelming vote,  accorded  to  Katherine  Tingley  formally  and 
practically  supreme  power;  and  effedied  a  reorganization 
on  this  strongly  centralized  basis. 

Without  doubt  authority  in  the  hands  of  incapacity  is 
the  height  of  folly.  But  power  exercised  by  the  truly 
qualified  is  the  most  beneficent  of  all  blessings.  The 
wisdom  of  the  reorganization  and  centralization  of  au- 
thority in  Katherine  Tingley,  has  since  been  demonstrated 
more  forcibly  and  clearly  almost  with  each  succeeding  day. 
Naturally  her  unequivocal  attitude,  her  persistent,  un- 
tiring, discriminative  crusade  against  whatever  is  ignoble 
or  unclean,  has  made  enemies  without  and  within  the  Or- 
ganization.    Or  rather,  to    speak  more   accurately,  she    has 


266  Mysteries  of  the  Heart  Doctrine 

not  made  enemies,  but  has  simply  unmasked  those  who  in 
reality  are  enemies  to  truth  and  right,  who  before  had  con- 
cealed their  real  nature,  purposes  and  practices  behind  an 
outward  display  of  high  thought  and  respectability;  be- 
cause, it  must  be  understood,  the  entire  matter  is  one  of 
principles,  only  incidentally  involving  persons. 

Katherine  Tingley  has  no  enmity  towards  the  individual; 
he  has  her  compassion.  But  if  he  be  so  imbued  with  vanity, 
selfishness,  ambition;  so  honeycombed  with  immorality;  so 
thoroughly  selfish  that  he  will  not  divest  himself  of  the 
dominion  of  such  attributes  in  connection  with  the  work 
of  the  Organization,  then  it  is  unavoidable  that  he  be  af- 
feded  in  the  contest  against  them.  So,  when  any  one 
deliberately  chooses  to  permit  himself  in  his  capacity  of  a 
member,  to  be  dominated  by  such  and  kindred  propensities, 
and  is  so  recognized  by  Katherine  Tingley,  and  through 
circumstances  developed  by  her  is  so  shown  to  be,  he  is 
expelled  from  the  Organization,  and  then  turns  upon  her 
with  all  the  venom  and  malignity  of  disclosed  and  baffled 
villainy.  In  this  there  is  no  question  of  opinion,  it  is  all 
done  on  the  basis  that  adions  speak  louder  than  words. 
Frequently,  perhaps,  the  spite  is  accumulated  by  the  inability 
of  the  person  involved,  after  the  unmistakable  evidence  of 
the  denouement^  to  continue  to  practice  self-deception  with  a 
false  assumption  of  self-righteousness.  The  recognition  on 
the  part  of  a  coward  in  whom  all  sense  of  manhood  is  not 
absolutely  dead,  of  his  own  pusillanimity,  is  so  intensely 
stinging  that  he  will  resort  to  any  subterfuge,  any  special 
pleading,  no  matter  how  false  and  unprincipled,  in  the  effort 


The   Autocrat  267 

to  escape  the  pain.  A  case,  as  follows,  actually  occurred  in 
1899,  to  the  writer's  knowledge.  It  is  given  as  a  type. 
The  President  of  a  Lodge  not  a  thousand  miles  from  here, 
had  been  inspired  to  the  endeavors  resulting  in  the  attain- 
ment of  his  position,  by  a  love  of  prominence,  to  the  feeling 
of  which  the  pretense  of  high  ideals  and  the  oral  expression 
of  lofty  sentiments  were  used  but  as  a  means  to  an  end. 
The  dominion  of  such  a  propensity  obscured  his  judgment 
and,  in  the  very  nature  of  things,  inevitably  led  him  to 
permit,  condone  and  even  foster  in  his  Lodge  activities  and 
proceedings  subversive  of  the  principles  of  the  Organization, 
and  consequently  injurious  to  the  moral  life  and  force  of  the 
body,  and  which  had  subjeded  it  to  criticism  and  ill-repute 
on  the  part  of  the  not  well-informed  public  of  its  com- 
munity. 

Now  The  Universal  Brotherhood  is  endowed  with  an 
organic  life  wonderful  and  unique  in  its  nervous  vitality. 
Disturbing  conditions  at  any  point  become  quickly  known 
at  Headquarters,  and  to  Katherine  Tingley  with  her  pen- 
etrative insight  into  human  nature  the  disturbing  elements 
are  recognized  frequently  long  before  the  real  situation  is 
understood  by  those  even  most  directly  involved.  Under 
the  system  of  centralized  organization  it  is  possible  for  her 
to  institute  measures  to  correct  a  trouble,  or  to  remove  it 
while  yet  in  germ.  The  plan  is  always  simple  enough  and 
developments  rapidly  ensue. 

In  the  case  in  question,  the  attention  of  the  president 
was  called  to  the  methods  and  habits  of  one  of  his  mem- 
bers   of    local    prominence — a   man   with    some    power   of 


268  Mysteries  of  the  Heart  Doctrine 

speech  who  could  dispense  at  length  high,  flowery  phrases 
upon  abstract  Brotherhood;  but  whose  a6hial  life  was  a 
degrading  shame.  With  his  ability  to  discourse  in  a  sono- 
rous voice  in  humbug  phraseology  upon  what  he  denomi- 
nated "occultism,"  he  had  drawn  into  the  organization  a 
number  of  ignorant,  credulous  persons  from  whom  he  de- 
manded and  who  accorded  him  a  sort  of  cheap  hero-wor- 
ship; at  the  same  time  playing  upon  the  sentimentality  and 
sensibilities  of  the  trusting,  credulous  females  of  his  clique 
and  extracting  from  some  few  of  the  most  gullible  an  easy 
money  support,  sustaining  him  in  his  loose  conduct. 

It  was  the  duty  of  the  president  to  suppress  the  opera- 
tions of  this  man,  and  to  endeavor  to  prevent  his  appear- 
ing publicly  and  otherwise  as  an  exponent  of  Theosophy 
with  the  apparent  endorsement  of  The  Universal  Brother- 
hood. But  the  fellow's  little  following  made  a  greater  rub 
than  the  president  could  sustain.  The  one  fear  of  the 
loss  of  personal  popularity  so  clouded  his  perception  and 
sapped  his  courage  that  he  lacked  the  nerve  to  perform 
the  simple,  straight-forward,  manly  duty  incumbent  on  him 
as  the  executive  officer;  and,  faihng  therein  and  smarting 
in  self-disgust,  his  only  resource  was  to  resign;  and  now 
it  so  happens  that  the  inimical  one  who  was  expelled  by 
the  Autocratic  Power  at  the  central  office,  plays  upon  the 
vanity  of  the  ex-president  and  uses  him  as  the  tool  and 
mouthpiece  with  which  to  vent  the  spleen  of  both.  Upon 
investigation  it  has  been  discovered  since  that  the  two 
were  connected  together  in  some  money-making  scheme. 
Of  course  Katherine  Tingley,  being  the  cause  of  this  de- 


The  Autocrat  26 g 

feat,  becomes  the  target  of  their  enmity.  The  spectacle 
presented  by  such  wanton  proceedings  which  outrage  truth, 
justice  and  honor  is  a  pitiful  commentary  on  the  status  of 
human  life,  in  that  so  shameful  a  thing  can  occur  or  that 
the  community  permit  it  to  occur,  but  it  also  gives  good 
ground  for  encouragement.  It  furnishes  the  unerring  sign 
that  some  chicanery  or  worse  has  been  unearthed  and  up- 
set. In  the  light  of  this  all  sincere  lovers  of  justice,  who 
by  virtue  thereof  are  on  the  side  of  right  and  human  wel- 
fare, will  take  at  its  true  value  the  misrepresentation  to 
which  Katherine  Tingley  and  her  work  are  ever  and  again 
subjected. 

The  cause  for  which  she  stands  and  which  she  furthers, 
being  opposed  to  evil  in  every  form,  cannot  fail  in  its  on- 
ward progress  to  call  forth  the  enmity  of  those  who  har- 
bor and  act  in  conjunction  with  the  destrudive  tendencies 
infesting  human  nature;  or,  on  the  other  hand,  to  sum- 
mon to  united,  coherent,  effective  action  all  who  aspire  to 
make  the  noble  qualities  of  life  the  rule  and  guide  of 
their  faith  and  practice. 

From  the  inception  of  the  organization  of  The  Theo- 
sophical  Society  and  Universal  Brotherhood,  up  to  the 
present  time,  some  of  the  noblest  minded  and  most  cul- 
tured people  of  the  age  have  given  and  do  give  moral 
support  and  financial  aid  for  the  furtherance  of  its  work. 
Among  them  is  General  Abner  Doubleday,  who  occupied 
the  position  of  acting  President  on  the  departure  of  H. 
P.  Blavatsky  from  America  for  India,  and  who,  up  to 
the    time    of   his  death,   was    one    of  its    most   active    and 


ayo  Mysteries  of  the   Heart  Doctrine 

devoted  members.  By  his  will  he  bequeathed  to  the  So- 
ciety his  valuable  books  and  manuscripts,  which  now  oc- 
cupy the  shelves  of  the  World's  Library  of  The  Theo- 
sophical  Society  in  America  at  Point  Loma.  Although 
removed  from  us  by  death,  his  name  still  remains  on  our 
official  records  as  a  member  in  good  standing  and  his 
memory  is  honored  by  all  the  members  of  The  Univer- 
sal Brotherhood  Organization. 


THOUGHTS 


BY    THE 
SACRED    WAY 


THE  beautiful  road  which  conducts  from  the   outer 
gate   of  the   Temple    through   the   inner,  and  to 
the    Temple    itself,    is    known    as     the    "Sacred 
Way."     Holy  influences  surround  and  guard  it,  and  whis- 
per to   the    Pilgrim    treading  it,  of  the   sacred   way  within 
himself       On    the    West    lies    the    limitless    ocean,    whose 


272  Thoughts  by  the  Sacred  Way 

peaceful  strength  commands  the  troubled  mind  be  calm. 
The  rhythmic  roar  of  the  waves,  as  they  roll  against  the 
cave-lined  shore,  speaks  to  the  Soul  of  life  eternal. 

Here  petty,  personal  aims  and  thoughts  take  flight, 
ashamed  to  mingle  their  transient  littleness  with  the  en- 
during majesty  of  that  sound.  To  the  South  lies  the 
spot,  destined  for  ages  to  support  the  holy  Temple — 
symbol  of  that  to  be  built  in  Silence  by  the  Children  of 
Light.  And  to  the  West  is  seen,  elevated  on  high,  the 
emblem  of  "Peace  on  Earth,  Good-will  to  Men,"  placed 
here  as  a  beacon  light  for  the  World. 

The  Pilgrim  who  has  found  his  way  to  this  Sacred 
Spot  learns  more  fully  the  meaning  of  the  prayer,  "Thy 
will  be  done  on  Earth,  as  it  is  in  Heaven."  Earth,  air 
and  sea  all  hint  that  natural  life  here  is  Symbolic,  is  but 
the  refledion  and  therefore  the  expression  of  the  Soul, 
free,  lordly,  beautiful.  And  on  this  path  is  told  in  a  lan- 
guage more  soulful  than  words,  the  journey  that  each  Soul 
is  making  on  earth,  for  it  mirrors  in  physical  nature  the 
strait  and  narrow  way,  which  has  been  found  only  by  few, 
and  which  leads  to  the  goal  —  the  temple  of  Man,  which 
rests  in  the  heart  of  the  Universe.  But  the  emblem  of 
Truth,  Light,  and  Liberation,  giving  its  message  to  the 
four  winds,  is  the  rainbow  of  Promise  that  the  day  is 
dawning  when  not  only  a  few  but  many  shall  learn,  and 
say,  "I  am  the  Way,  the  Truth  and  the  Life." 


Mysteries  of  the  Heart  Doctrine  273 

II 

What  is  the  Sacred  Way  unless  it  be  that  Path  which 
leads  us  to  the  Infinite;  that  channel  by  which  and 
through  which  all  aspirations  for  higher  things  must  pass; 
that  Jacob's  ladder,  the  golden  ladder  of  hope,  reaching 
from  the  earth  to  the  highest  heavens;  that  eternal  link 
which  connects  each  offspring  to  the  Eternal  Infinite  Par- 
ent, from  the  infinitesimal  atom  to  the  highest  and  most 
complex  expression  of  Being,  in  fact  the  very  Universe? 

To  find  out  the  various  interblending  relations  of  the 
parts  to  the  Whole;  to  sense  the  Eternal  Law  ever  self- 
operative;  to  study  it  and  to  live  it;  to  become  its  agent; 
to  serve  it  and  to  receive  equal  service  from  it — for  Ab- 
solute Justice  rules  the  whole  Universe — will  furnish  us 
with  the  means  to  know  and  to  be  that  All. 

But  we  also  have  access  to  all  the  conditions,  physical, 
mental  and  spiritual,  which  in  any  way  separating  us  from 
our  Living  Soul  close  the  Sacred  Way  and  detach  us  from 
all  that  is  good,  just  and  true  by  making  us  forget  that 
we  are  a  part  of  that  Infinite  All,  subject  to  that  Infinite, 
Universal  Law  which  governs  the  All:  as  we  sow  so  do 
we  reap,  as  we  reap  so  have  we  sown. 

There  is  a  happy  land — not  far,  far  away — but  right 
here  around  us.  There  is  a  Heaven,  not  beyond  the 
skies,  but  right  here  within  us.  The  Sacred  Way  is  the 
way  of  the  heart,  from  all  hearts  to  the  great  Universal 
Heart — that  constant  throb  of  love  which  unites  every 
atom  of  life. 


274  Thoughts  by  the  Sacred  Way 

All  that  do  the  will  of  the  Law  are  on  the  Sacred  Way. 
Not  a  hair  of  our  heads  falls  without  the  will  of  the  Law. 
Should  we  not  be  Messengers  of  the  Law,  the  very  ex- 
pression of  the  will  of  the  Law?  Truly,  we  can,  our- 
selves, become  the  Sacred  Way,  and  help  and  share  in 
this  constant  ever-becoming;  ever  reaching  higher  and 
higher,  at  last  to  become  a  conscious,  living  part  of  that 
Infinite  Source,  which  has  neither  beginning  nor  end,  from 
which  all  proceeds  and  to  which  all  must  return. 


THE   ENEMIES 


OF  THE 


THEOSOPHICAL  MOVEMENT 


T 


S  it  not  true  that  whatever  is  evil  stands 
consciously,  or  otherwise,  according  to 
its  intelligence,  opposed  to  and  arrayed 
against  any  and  every  person,  organization  or 
movement  which  efficiently  works  for  the  up- 
lifting of  humanity?  Is  not  the  beneficial 
effed;  of  right  effiart  indicated  and  proclaimed, 
in  exact  proportion,  by  the  strength  of  the  op- 
posing force  which  it  calls  into  action?  But 
if  unselfish  work  for  humanity  evokes  opposing  forces  into 
action  must  it  not  also  be  in  command  of  the  power  to 
defeat,  subdue  and  re-form  that  which  opposes  it?  If  true 
in  one  application  it  must  be  in  all,  in  collective  and  in- 
dividual life  alike. 


276  Mysteries  of  the  Heart  Doctrine 

The  present  chapter  is  presented  as  evidence  in  answer 
to  these  points. 

The  tragedies  encountered  in  the  pursuit  of  Truth  are 
as  instructive  as  they  are  pitiful.  Indeed  "truth" — to 
the  uninitiated — "is  stranger  than  fidlion."  But  does  not 
a  deeper  compassion  give  deftness  and  nerve  to  the  good 
surgeon  dissecting  to  remove  the  cancerous  growth,  that 
life  may  continue  and  expand  to  fruition? 

"A  man's  foes  shall  be  they  of  his  own  household"  is  a 
luminous  statement,  especially  when  applied  to  a  spiritual 
Teacher  or  Cause.  But  it  falls  short  of  the  hidden  mark 
at  the  extreme  of  its  trajectory  if  it  fails  to  bring  from  cover 
those  subtle  enemies  who,  from  without  the  household, 
projed:  upon  its  disturbing  members  that  mighty  "psycho- 
logical" force  of  concentrated  thought,  which  although 
ridiculed  by  the  ignorant,  is  at  the  same  time  the  hidden 
origin  of  their  ignorance.  Common  observation  finds  the 
passively  good  side  of  human  nature  psychologized  by  the 
positive  evil  side  into  a  stupefied  confidence,  from  which 
there  are  occasional  spasmodic  conscience-arousings,  only  to 
lapse    again   into   a   heavier  stupor  and  delusion. 

With  this  possibly  enlarged  view  of  the  proverb  quoted, 
the  field  of  discovery  and  presentment  is  broadened,  upon 
which  to  array  the  enemies  of  The  Theosophical  Move- 
ment and  Universal  Brotherhood,  the  traitors  to  Teacher 
and  Cause — those  who,  for  ignoble  gain,  personal  ambition, 
from  jealousy  and  revenge,  and  those  who,  as  agents,  either 
psychologized  or  conscious,  of  truth-opposing  men  and 
Bodies,  have,  Judas-like,  betrayed  both   Master  and  Cause; 


Enemies  of  the  Movement  277 

false  scribes  and  hypocrites,  hiding  greed,  lust,  sensuality 
and  ambition  under  pretense. 

So  universal  are  these  weed-like,  noxious  human  growths 
along  the  rugged  way  blazed  by  the  advanced  guard  of 
man's  progress  towards  a  higher  life,  that  they  appear  as  the 
outworking  of  a  Great  Law,  an  evidence  of  its  existence  and 
a  result  of  its  power  to  cleanse,  by  forcing  the  secret  enemies 
of  mans  spiritual  progress  to  reveal  themselves  in  their  true 
character.  In  this  way  are  they  not  compelled  to  serve  the 
Higher  Law,  in  awakening  the  right-purposed  to  a  knowl- 
edge of  "the  way  of  the  transgressor,"  to  the  end  that  the 
ignorant  may  cease  to  follow  it,  and  that  the  lovers  of  Right 
may  make  the  path  of  evil  more  and  more  difficult,  until  its 
travelers  finally  turn  from  it,  and  seek  the  flower-strewn 
highway  of  unselfishness? 

The  validity  of  the  presentations  of  Theosophy  and  the 
truth  of  its  ennobling  principles  are  irrefutably  proven  by 
its  steady,  even  phenomenal  growth  and  developed  power 
for  good,  as  shown  in  the  brief  period  of  twenty-seven  years 
since  its  re-appearance  in  1875.  During  that  time  it 
has  been  ceaselessly  subjedied  to  malignant  and  malicious 
attacks  from  concealed  enemies  from  within  and  without 
its  ranks — the  former  often  incited  by  the  latter,  and,  when 
thrown  oflF  from  its  healthy,  robust  system,  turning  upon 
it  in  venomous  attempts  to  destroy  from  the  exterior,  the 
thing  which  they  could  not  prostitute  from  within. 

These  attacks  have  uniformly  and  naturally  fallen  upon 
the  devoted  heads  of  the  Leaders  of  the  Movement,  and 
have   been   led  by  some    from    among   their    followers    who 


278  Mysteries  of  the  Heart  Doctrine 

were  under  the  deepest  debt  of  gratitude  to  them.  These 
ingrates,  feeding  the  lovers  of  sensationalism,  and  taking 
advantage  of  their  supposed  nearness  to  their  superiors, 
have  invariably  attempted  to  belittle  before  the  world  their 
moral  and  spiritual  Leaders,  their  forbearing,  compassion- 
ate Helpers  and  Friends,  by  trying  to  blacken  their 
characters  and  good  names  by  accusations  of  misdemean- 
ors of  which  they  themselves  were  guilty.  These  vile  and 
monstrous  charges  are  of  fraud,  charlatanism  and  almost 
every  moral  crime  in  the  calendar,  for,  if  the  Leaders  were 
destroyed,  would  not  these  embodied  Evil  Forces  accom- 
plish their  purpose  of  coveted  leadership,  resulting  in  the 
destruction  of  the  Movement? 

Such  purpose  first  broke  cover  through  Madame  Cou- 
lomb, a  common  person  whom  H.  P.  Blavatsky  befriended 
and  helped  through  pity,  but  who,  in  an  attack  upon  the 
charader  of  H.  P.  Blavatsky,  charged  the  latter  with  prac- 
tising trickery  and  fraud  at  Madras,  India.  Significantly 
countered  against  such  infamous  charges,  made  against  this 
Great  Soul,  whose  life  was  open  to  the  whole  world,  stand 
these  facts: 

After  Madame  Coulomb  and  her  husband  had  been  ex- 
pelled from  the  Theosophical  Society  by  H.  P.  Blavatsky 
for  good  and  sufficient  cause,  Madame  Coulomb  stated 
that  "she  had  a  grievance  and  would  have  revenge."  Her 
promise  of  silence,  under  certain  conditions,  being  indig- 
nantly rejected,  the  subtle  misrepresentations  of  her  mind, 
not  irresponsible^  were  widely  and  anonymously  circulated 
throughout    India  in    orthodox    papers,  by    some    Christian 


Enemies  of  the  Movement  279 

Missionaries.  This  shameless  incident  closed,  so  far  as 
the  persons  implicated  were  concerned,  by  the  publication 
by  Madame  Coulomb,  of  a  denial  of  the  truth  of  her 
charges,  ending  with,  "If  my  mouth  has  uttered  these 
words,  I  pray  to  the  Almighty  to  shower  on  my  head  the 
worst  maledictions  of  nature."  This  familiar-sounding  phrase- 
ology may,  if  followed  behind  the  scenes,  lead  to  her  ec- 
clesiastical inspirers. 

While  this  effort  of  itself  is  almost  too  petty  even  to 
deserve  mention,  yet  it  is  cited  to  show  the  disastrous 
effect  produced  by  the  force  of  hidden  persecutors,  when 
acting  through  a  willing  though  insignificant  agent,  and  the 
spreading  of  this  evil  by  the  equally  willing  missionaries, 
who  were  under  -pay  ostensibly  to  oppose  evil.  Due  to 
the  subtle  working  of  this  force  the  despairing  millions 
in  India  have  been  deprived  of  the  heart-doctrine  of  the 
Wisdom-Religion,  once  known  to  ancient  India.  Since 
H.  P.  Blavatsky  left  India,  they  have  been  told  little 
more  than  the  intelle^ual  husks  of  Theosophy,  until  1896, 
when  the  present  Leader,  Katherine  Tingley,  visited  that 
country  and  there  rekindled  the  fire  of  Theosophy  in 
many  places.  By  a  cold  and  heartless  intellectualism, 
Theosophy  had  been  robbed  of  its  fire  of  life-giving 
force,  pure  burning  love  and  helpfulness,  highly  adapted 
to  a  hopeless  but  most  intelligent,  receptive  people.  They, 
crying  for  "bread"  had  been  austerely  given  a  "stone" 
by  a  tool  of  their  own  astute  ecclesiastical  dominators 
under  the  guise  of  a  friend  from  the  Theosophical  Move- 
ment. 


28o  Mysteries  of  the  Heart  Doctrine 

H.  P.  Blavatsky  had  at  one  time  a  follower,  a  Mrs. 
Besant,  who  failed  to  use  her  opportunity  to  subdue  that 
dominant  personal  ambition,  which  was  so  marked  in  her 
public  life  before  she  entered  the  Theosophical  Society, 
and  which  later  prevented  her  from  doing  good  work  for 
humanity,  through  her  desire  to  place  herself  in  the  po- 
sition of  a  Teacher.  Had  she  done  this  and  followed 
the  selfless  example  of  H.  P.  Blavatsky  and  of  the  lat- 
ter's  successor,  William  Quan  Judge,  Mrs.  Besant  might 
have  in  time  become  an  efficient  exponent  of  the  Heart 
Doctrine  of  Theosophy,  an  understanding  of  which  alone 
can  save  man  from  physical,  moral  and  spiritual  retrogres- 
sion, coming  through  the  open  door  of  his  own  selfish- 
ness. 

With  a  germ  of  this  doctrine  in  her  own  heart  she 
would  have  been  saved  from  being  ignored  by  the  faithful 
followers  of  H.  P.  Blavatsky  for  bringing  charges  against 
a  brother  which  she  could   not  sustain. 

And  after  he,  an  innocent,  high-minded,  compassionate 
man,  silently  declined  either  to  defend  himself  against 
her  most  violent  and  persistent  attack,  or  himself  to  coun- 
ter-attack on  well-known  and  most  vulnerable  points  in 
her  work,  a  desperate  effiart  was  made  to  spread  the  pre- 
posterous accusations  before  the  wholly  misinformed  pub- 
lic, in  order  that  its  ignorance  of  the  real  nature  of  the 
case  might  be  enlisted  to  destroy  the  public  career  of  an 
innocent  man,  and  so  clear  the  way  to  hoped-for  leader- 
ship! Yet,  the  short-sighted  course,  blindly  pursued  by 
her  for  the  accomplishment  of  her  ambitious  purposes,  re- 


Enemies  of  the  Movement  281 

gardless  of  consequences,  actually  tended  more  to  the  de- 
struction of  the  Cause  she  professed  to  serve,  than  to  the 
fulfillment  of  her  aims. 

Brushing  aside  hoodwinking  technicalities,  such  a  course 
must  necessarily  have  been  the  result  of  one  of  two  men- 
tal conditions:  either  conscious  and  willful  wrong  purpose, 
or  gross  misjudgment;  but  whichever  is  true,  it  forever 
disposes  of  the  question  of  Mrs.  Besant's  fitness  as  teacher 
or  leader,  and  leaves  her  self-stranded  among  the  chief  in- 
dividual or  agent  enemies  of  Theosophy. 

The  pity  of  it  all  is,  that  in  the  world's  present  condi- 
tion of  spiritual  uncertainty,  and  its  desperate  and  there- 
fore blind  seeking  for  the  truth,  many,  in  undiscriminating 
innocence,  are  attracted  by  the  cold,  hackneyed,  intellectual 
presentation  of  Theosophy  to  follow  a  personified  mental 
delusion,  until  finally  they  lose  faith  in  their  wandering 
guide  and  fall  back  into  materialism,  though  a  few,  seeing 
their  error,  turn  and  enter  the  pathway  of  truth  and  purity. 

Passing  the  regular  arrayed  order  of  enemies,  to  call 
later  Professor  E.  Coues  as  evidence  on  an  important  fact, 
we  move  by  the  untimely  death  of  W.  Q.  Judge  as  the 
direct  result  of  the  shameless,  almost  fiendish  persecution 
which  he  suffered,  to  take  up  the  onerous  work — as  an 
act  of  duty — of  exposing  the  machinations  of  the  enemies 
of  the  Movement  who  operated  during  the  early  part  of 
the  Leadership  of  Katherine  Tingley,  who  succeeded  W. 
Q.  Judge  in  March,   1896. 

At  the  death  of  W.  Q.  Judge,  the  conditions  of  Senti- 
mental Brotherliness  then  most  dominant  in  the  Theosoph- 


282  Mysteries  of  the  Heart  Doctrine 

ical  Society,  gave  several  so-called  "prominent  workers" 
opportunity  to  foist  upon  and  build  up  within  the  Society 
personal  ambitions  and  schemes  for  later  harvesting.  All 
of  these,  while  being  fully  known  to  and  guarded  against 
by  the  wise  Leader,  could  not  be  dealt  with  immediately, 
owing  to  the  condition  mentioned,  but  their  actions  were 
soon  manifest  to  many  and  were  corrected  by  the  Leader 
for  needed  general  instruction  and  then  checkmated  as  a 
further  saving  lesson. 

The  effect  of  these  patience-trying,  compassionate  efforts 
is  today  plainly  evidenced  in  the  alertness  and  vigor  of 
The  Universal  Brotherhood  and  Theosophical  Society 
throughout  the  world,  in  its  freedom  from  physical  and 
moral  rottenness,  and  the  sensuality,  selfishness  and  per- 
sonal ambition  prevalent  in  so  large  a  degree  in  the  out- 
side world.  The  results  of  this  attitude  of  The  Universal 
Brotherhood  are  now  seen  and  felt  the  world  over,  in  the 
ceaseless  activity,  the  fearless,  stern,  yet  joyous,  courage 
which  predominate  in  every  department  of  the  Organiza- 
tion's vast  work;  these  noble  qualities  which  come  only  to 
those  who  consciously  and  with  full  Will,  serve  the 
Truth. 

Owing  to  his  connexion  with  English  members  through 
the  incident  of  birth  and  for  other  reasons,  the  Leader 
had  installed  a  certain  member  as  President  of  the  Theo- 
sophical Society  in  America,  a  wise  act  in  view  of  the  pre- 
vailing conditions.  Never  did  a  man  have  greater  and 
more  favorable  opportunity  to  develop  the  true  side  of  his 
nature,   and   become   an   efficient  helper  of  humanity.     By 


Enemies  of  the  Movement  283 

virtue  of  his  position,  he  should  have  benefited  by  the 
association  with  his  ever  helpful,  wise  and  compassionate 
Teacher  and  true  Friend.  Her  great  heart,  knowing  and 
taking  upon  itself  to  bear  with  the  weaknesses  of  all,  ever 
labors  to  upbuild  the  noble  and  true  in  whomever  she 
contacts,  doing  this  with  such  persistent  and  kindly  force, 
as  to  awaken  even  a  latent  spark  of  grateful  response  re- 
maining in  the  heart  of  the  most  hardened  criminal. 

For  the  benefit  and  safety  of  the  work,  this  person, 
with  others,  was  by  the  Leader  included  in  the  Theosoph- 
ical  Crusade  around  the  world  in   1896. 

On  the  completion  of  the  Crusade  on  its  return  to 
America,  a  small  faction  was  found  secretly  active,  com- 
posed of  a  handful  of  the  members,  who  had  won  the 
keen  attention  of  the  new  Leader  by  their  suspiciously  os- 
tentatious professions  of  loyalty  when  she  first  appeared 
among  them.  The  virtue  of  ambitious  necessity  had  evi- 
dently operated  through  the  foreign  mails! 

Failing  utterly  in  these  attempts  to  destroy  the  present 
Leader  in  order  to  make  room  for  the  waiting  aspirant, 
and  meantime  burdening  the  offended  air  with  obsequious 
and  grotesque  protestations  of  loyalty  and  devotion,  the 
plot  was  forced  to  uncover  itself  to  the  light  of  searching, 
honest  observation.  This  compelled  a  retreat,  and  the  as- 
sumption of  a  certain  misfitting,  sanctimonious  respectabil- 
ity, in  an  ill-judged  attempt  to  create  a  division  and  gain 
a  following  among  the  discerning  members  of  The  Theo- 
sophical  Society  and  The  Universal  Brotherhood  which 
had  now  grown  to  man's  estate. 


284  Mysteries  of  the  Heart  Doctrine 

The  last  and  most  desperate  attempt  to  depose  the  third 
Leader  and  to  disintegrate  the  Theosophical  Movement 
signally  failed,  and  the  small  lot  of  plotters,  gathering  to 
themselves  a  few  others  of  like  character,  through  natural 
gravitation,  betook  themselves  to  their  own  congenial  com- 
radeship, until  the  question  of  who  should  be  "Catiline" 
arose.  Then  disintegration  quickly  ensued  to  make  room 
for  each  traitor  to  become  a  Leader — of  himself — into 
public  disgrace  and  exposure  of  the  moral  weaknesses 
which  now,  lacking  self-control,  unfitted  all  of  them  for 
further  membership  and  removed  them  from  The  Univer- 
sal Brotherhood.  For  this  Organization  teaches  and  self- 
compels  every  member  honestly  and  persistently  to  act 
and  work  for  that  purity  of  life  and  thought  which  mani- 
fests in  love  for  one's  fellow-men,  for  that  spirit  of  mutual 
helpfulness  and  subordination  of  selfish  interests  which 
alone  will  bring  man  to  the  sense  of  self-respect,  a  re- 
sponsibility and  a  knowledge  of  his  own  soul,  with  its 
God-hke  powers;  and,  finally,  it  teaches  him  to  seek  the 
reformation  of  humanity  on  lines  of  right  living,  enabl- 
ing it  to  save  itself  from  its  own  devil  of  selfish  fear  and 
lust. 

The  person  who  led  this  attack  having  so  egregiously 
failed,  betook  himself  to  South  Africa,  where  his  methods 
for  obtaining  prominence  as  an  agitator  in  the  English- 
Boer  trouble,  have  been  condemned  iii  the  Blue  Book  of 
the  British  Government.  He  was  found  to  be  the  re- 
ceiver of  a  large  sum  of  money  from  the  Boer  authorities 
for  his  services  to  the  enemies  of  his   country. 


Enemies  of  the  Movement  285 

So  this  plot — which  had  a  political  trend,  and  aimed  to 
involve  the  Organization  in  work  entirely  outside  its  scope 
and  objects — this  infamous  scheme  of  a  meager  few,  am- 
bitious, conspiring  incompetents,  threaded  its  way  through 
the  time-worn,  self-exposing,  malicious  and  anonymous  se- 
cretly-circulated charges  of  unspeakable  nature  against  the 
character  of  the  Leader,  from  the  time  she  was  a  babe  in 
arms  up  to  the  writing  of  their  undated,  unsigned  dis- 
graces to  manhood.  Vigorous  attempts  were  made — and 
still  continue — to  enlist  a  certain  class  of  journalism  in  their 
onslaught  against  Womanhood,  Purity  and  Truth;  but  the 
slanders  were  so  libelous  and  ridiculously  self-exposing  in 
character  and  matter  as  to  be  utterly  outside  the  range  of 
even  the  most  degraded  scandal-mongering  publications, 
which  fortunately    are   not   very  numerous. 

It  is  a  deplorable  fact  that  the  demand  for  sensational- 
ism should  find  purveyors  in  the  press  while  humanitarian 
work  of  the  greatest  importance  so  seldom  receives  notice 
unless  some  friction  arises  sensational  enough  to  amuse  the 
idle.  Not  long  ago  an  incident  came  to  the  knowledge 
of  the  writer  which  illustrates  this  wretched  state  of  things. 
An  able  lecturer  was  announced  in  one  of  the  largest  cities 
in  America  to  speak  upon  an  important  philanthropic  sub- 
ject of  vital  consequence,  and  notices  were  sent  to  the 
leading  papers.  One  editor  was  seen  personally.  In 
courteously  declining  to  report  the  instructive  meeting  he 
explained,  "This  meeting  will  not  interest  our  readers; 
but,  of  course,  if  you  should  have  any  scandals  among 
your  managers  we  should  be  quite  willing  to  write  them  up"  ! 


286  Mysteries  of  the  Heart  Doctrine 

Though  no  journal  was  found  scurrilous  enough  to 
print  the  abominable  charges  against  Katherine  Tingley, 
these  inhuman  efforts  have  not  yet  ceased,  for  wherever 
Theosophy  conflicts  with  the  interest  of  a  man  and  that 
man  is  lacking  in  true  principle  another  enemy  is  added 
to  the  class  we  are  dealing  with. 

Surely,  "they  have  their  reward."  Time  is  now  the  quick 
adjuster;  and  by  its  silent,  powerful  influence,  all  things  are 
made  to  assume  their  true  relations  and  proper  proportions. 

Belonging  to  another  class  of  enemies  was  Professor  El- 
liot Coues  of  Washington,  D.  C,  who  is  now  dead.  He 
was  popularly  credited  with  the  possession  of  a  some- 
what brilliant  mind,  exhibited  to  a  high  degree  while  he 
was  a  professed  member  of  The  Theosophical  Society  and 
under  its  energizing  influence.  But  after  his  ambition  had 
led  him  to  forswear  himself,  and  traduce  the  Teachers 
he  had  recognized  and  accepted  as  an  intelligent,  sane 
man — after  this  degradation  of  his  own  intelligence  and 
moral  worth,  an  examination  and  comparison  of  his  life 
and  productions,  and  of  the  physiognomy  of  his  middle 
life  with  that  of  his  later  days,  gives  evidence  of  a  sig- 
nificant deterioration  after  his  expulsion  from  the  Society. 

If  these  pregnant  suggestions  contain  even  the  germ  of 
truth,  what  a  field  is  opened  for  honest,  intelligent  inves- 
tigation and  Christ-like  work.  The  basis  of  every  thought 
and  deed  is  removed  from  the  plane  of  exterior,  visible, 
material,  impermanent  effects^  onto  the  field  of  interior, 
permanent  causes^  the  realm  of  the  Soul!  Brotherhood 
leads    towards^    and    not    away   from^    the    Soul   of   things! 


Enemies  of  the  Movement  287 

Pursued  to  a  legitimate  conclusion,  it  shows  the  possibil- 
ities of  an  almost  supreme  power,  in  the  cultivation  of 
forcefuly  determined  work  for  Humanity. 

But  think  you  that  potent  psychological  power  is  un- 
known and  unused  by  those  inner  Bodies  of  men  who,  to 
maintain  and  expand  their  self-centered,  temporal  and  spirit- 
ual domination,  are  today  using  immense  forces  like  fiends 
to  destroy  whatever  hinders  their  work,  using  them  to  set 
man  against  man,  nation  against  nation,  and  to  plunge  the 
world,  as  is  being  done  today,  into  causeless  and  cruel  war? 

For  the  truth  of  this  statement,  look  behind  the  now 
thin  gauze  of  the  seeming,  goi"g  even  no  further  than  the 
world's  public  Press,  and  the  Real  will  be  found  in  its  hid- 
eous deformed  strength.  For  it  is  growing  bold  with 
success,  even  in  the  world's  Refuge — America!  —  a  success 
not  won  against  opposition,  but  because  of  apathy  and 
mental  torpor.  Do  not  these  evil  "psychologists"  use  its 
silent  power  to  win  first  what  they  would  ultimately  de- 
stroy? Fired  by  self-seeking,  dominant  purpose,  conscious 
of  having  this  power,  they  incessantly  use  this  subtlest 
of  methods.  Selfish  purpose,  which  to  a  degree  is  resident 
in  all,  is  a  million  times  emphasized  in  such  Bodies,  organ- 
ized for  the  domination  of  mankind. 

Of  such  is  the  Household  of  Evil  constituted,  of  the  Enemies 
of  The  Theosophical  Movement  which,  led  by  Katherine  'Ting- 
ley,  has  for  its  sole  Purpose,  the  Uplifting,  Ennobling  and 
Liberation  of  Humanity! 

Casual  examination  shows  all  degrees  of  intelligent  and 
unintelligent   individuals,  and   combinations   of  varying   im- 


288  Mysteries  of  the  Heart  Doctrine 

portance,  from  time  to  time  attacking  this  Movement;  but 
the  similarity  in  purpose  and  method  proves  to  the  dis- 
criminating mind,  that  each  and  all  are  the  ignorant  or  more 
or  less  conscious  and  willing  tools  of  the  one.,  concealed^  psy- 
chological Entity  of  Evil  herein  exposed^  and  that  It  in  turn 
is  but  the  intelligent  tool  of  the  Force  of  Evil  which  has 
ever  contested  with  the  Great  Unconquerable  Spirit  of  Right, 
Justice  and  Progress. 

We,  of  The  Universal  Brotherhood,  own  to  such  Royal 
Parentage,  and  under  the  guidance  of  the  three  worthy 
representatives  of  Right,  Justice  and  Progress,  H.  P.  Bla- 
vatsky,  W.  Q.  Judge  and  Katherine  Tingley,  we  shall 
seeky  find  and  forever  establish  the  Great  Square  of  Truth, 
within  which  all  humanity  shall  finally  be  gathered — even 
these  our  enemies. 


GROTESQ^UE    THEOSOPHISTS 

I 

THE  grotesque  is  ever  present  in  human  nature  so 
long  as  it  remains  unregenerate ;  and,  until  man 
becomes  perfeded,  we  shall  always  find  deplorable 
specimens  wherever  there  are  men,  no  matter  how  lofty  the 
ideals  they  profess  nor  to  what  organization  they  belong. 
If  all  societies  were  to  be  judged  by  the  erratics,  egotists, 
faddists,  emotionalists,  "teachers"  and  practitioners  of  men- 
tal sensualism — degenerates — contained  on  their  roll,  it 
would  be  but  a  lamentable  and  discouraging  prosped;  for 
any  of  them.  But  although  The  Universal  Brotherhood 
was  at  one  time  afflicted  with  a  few  such,  yet  through  its 
strenuous  efforts  to  spread  Brotherhood  throughout  all  the 
world,  it  has  reached  a  point  of  discernment  as  a  body  which 
causes  anyone  who  enters  to  discover  himself  by  his  own 
acts.  People  do  not  slough  off  their  peculiarities  at  once 
upon  entering  this  Organization,  yet  in  it  is  a  certain  quality 
pertaining  to  the  Light  and  the  Law  of  Justice  through 
which  the  air  becomes  cleared  in  a  very  short  time.  It  is, 
as  it  were,  a  chemical  laboratory  where  hidden  and  hitherto 
concealed  potencies  are  discovered.  If  the  Organization 
has  one  thing  more  than  another  to  congratulate  itself  upon, 
it  is  in  this  connection,  for  what  existed  in  it  as  a  miniature 
picture  of    the  hidden  evil,  which  is  eating  out  the  life  of 


290  Mysteries  of  the  Heart  Doctrine 

humanity  today,  was  brought  to  the  surface,  exposed  and 
eradicated. 

We  would  respectfully  but  strongly  deprecate  the  practice 
of  making  Theosophy  responsible  for  all  the  fads  and  foibles 
of  those  who  take  up  its  study,  or  of  those  who  use  its 
name.  Tbese  fads  and  foibles  were  learned  in  the  world, 
and  Theosophy  sooner  or  later  eradicates  them.  We  do 
not  denounce  a  Home  for  Inebriates  as  a  place  where 
people  are  incited  to  intemperance  because  we  find  inebri- 
ates there,  nor  are  we  surprised  to  find  sick  people  in  hos- 
pitals. So  among  the  earnest,  devoted  Theosophists  there 
may  be  found  a  few  who  have  entered  from  more  or  less 
sincere  motives,  but  not  availing  themselves  of  the  help 
given  to  all,  having  permitted  their  lower  natures  to  gain 
the  ascendency  and  seeking  to  exploit  some  idiosyncrasy, 
they  appear  as  cranks  who  occasionally  bring  discredit  upon 
the  Organization. 

What  is  true  of  all  societies,  moreover,  is  true  of  The 
Universal  Brotherhood  in  a  particular  sense.  For  the 
Organization  is,  and  has  been  in  all  its  past  stages,  a  forcing 
house  of  character.  In  it  men  call  forth  the  latent  powers 
of  their  nature  and  the  impurities  are  thrown  to  the  surface 
like  a  scum,  but  this  is,  in  successful  cases  at  any  rate,  only 
the  preliminary  to  a  thorough  skimming  which  shall  re- 
move those  impurities  altogether.  In  tropical  climes  where 
the  heat  and  moisture  force  every  germ  into  luxuriant 
growth,  we  may  expect  to  find,  amid  the  stately  trees  and 
gorgeous  blooms,  some  grotesque  forms  and  bulbous  pro- 
tuberances and  an   occasional  queer  and  poisonous   fungoid 


Grotesque  Theosophists  291 

growth.  Though  these  are  for  the  most  part  short-lived 
and  swell  up  rapidly  but  to  burst,  they  may  attract  more 
attention  than  they  are  worth  and  give  the  superficial 
observer  an  erroneous  idea  of  substantiality  and  permanence. 
Foremost  among  the  little  weaknesses  of  men  is  the 
craving  to  rule,  domineer  and  direct;  and  we  must  not  be 
surprised  to  find  that  people  with  this  failing  from  time 
to  time  endeavor  to  find  a  field  for  their  ambitions  among 
Theosophists.  These  may  conceal  their  motives  for  a  time 
until  by  crafty  planning  or  loud  professions  they  have  acquired 
influence.  Then  they  labor  insidiously  to  attract  members 
around  themselves  and  at  the  same  time  to  undermine  the 
authority  of  the  real  Leaders.  Eventually  they  are  found 
trying  to  create  a  disaffected  faftion  and,  underestimating 
the  intelligence  of  the  great  mass  of  the  loyal  members, 
they  attempt  by  a  coup  d'etat  to  usurp  the  reins  of  gov- 
ernment, only  to  discover  that  they  and  their  little  follow- 
ing have  removed  themselves  from  the  Society  and  be- 
come a  separate  little  body  which  ever  after  seeks  to  destroy 
the  original  Body  until  the  forces  of  hate  disintegrate  and 
scatter  them.  This  phenomenon  is  surely  common  enough 
in  every  department  of  human  life  to  be  easily  recognized 
as  the  inevitable  outcome  of  human  weakness;  and  the  fact 
that  it  has  befallen  in  The  Universal  Brotherhood  should  be 
no  reflection  upon  the  real  work  or  the  true  workers.  There 
are  still  a  few  ambitious  egotists  calling  themselves  Theoso- 
phists, some  of  a  more  than  usually  marked  and  grotesque 
development;  and  unfortunately  there  are  gullible  people 
among  the  public  ready  to  be   imposed  upon  by  them. 


292  Mysteries  of  the  Heart  Doctrine 

Vanity  is  another  radical  defed  of  character,  also  to  be 
found  blooming  in  weird  and  fantastic  forms  among  people 
calling  themselves  Theosophists.  It  takes  the  form  of  a 
desire  to  be  thought  a  great  and  wonderful  occultist  having 
secret  powers  and  special  privileges.  The  patient  goes 
about  with  a  rapt  and  mysterious  air,  claims  to  have  had 
unique  privileges  and  opportunities  in  occultism  before  he 
joined  the  Organization,  and  to  have  joined  it  in  obedience 
to  his  private  instructions — just  to  encourage  it.  He 
gathers  around  him  a  little  circle  of  admirers,  usually  gul- 
lible women  and  others  easily  imposed  upon,  seeks  to 
establish  a  lodge  of  his  own  wherein  ("as  we  are  all  sensi- 
ble people  here")  he  can  "give  knowledge"  that  he  would 
not  venture  to  give  out  elsewhere  and  which  nobody  but 
he  could  give  out.  He  "precipitates"  messages,  from  the 
Himalayas,  has  communications  from  a  special  secret  source, 
is  a  reincarnation  of  some  great  Teacher,  and  so  forth! 

It  would  be  a  laborious  and  unwelcome  task  to  de- 
scribe all  the  various  strange  growths  that  are  to  be  found 
on  the  luxuriant  margins  of  such  a  vigorous  and  earnest 
Movement  as  this.  Cranks  and  specialists  of  all  sorts  try 
to  use  the  force  of  the  Organization  as  a  means  of  airing 
their  hobbies,  and  we  find  Bacon-Shakespeare  Theosophists, 
Fruit-and-Nut  Theosophists,  and  so  on.  A  certain  class 
of  people  who  have  failed  to  gain  their  ends  have  even 
tried  to  insinuate  the  tawdry  and  noxious  blooms  of  "soul- 
affinity"  under  the  cloak  of  Theosophy.  Greed  is  never 
at  a  loss  for  means  of  enticing  money  out  of  the  purses 
of  the  too  amiable. 


Grotesque  Theosophists  293 

But  despite  these  examples  of  crankism  and  folly,  the 
wise  will  discern  the  genuine  life  within  that  has  forced 
them  to  disclose  the  evil  in  their  nature. 

Without  the  saving  grace  of  a  sense  of  humor,  it  is  im- 
possible for  anyone  to  preserve  a  healthy  mind  in  this  age 
of  complicated  vanities  and  follies.  We  can  see  in  the 
Grotesque  Theosophists  the  opportunity  for  a  hearty  laugh 
as  well  as  the  profitable  study  of  the  weaknesses  lying 
latent  in  human  nature. 


II 


The  Theosophical  Society  in  the  past  offered  a  pecul- 
iarly rich  field  for  the  exploitation  of  the  ambitious.  The 
reason  for  this  will  appear  later. 

In  the  early  days  of  the  Society,  when  Its  teachings 
were  entirely  new  to  the  Western  world,  and  only  in  the 
beginning  of  their  assimilation  by  its  members,  he  who 
had  the  completest  grasp  of  those  teachings  on  their  in- 
tellectual side  stood  in  the  front,  being  an  exponent  of 
the  philosophy  both  to  the  public  and  to  those  members 
whose  intellectual  grasp  was  less  than  his  own. 

Many  of  these  men  were  ambitious,  but  there  was 
nothing  specially  grotesque  about  their  efforts  to  obtain 
recognition  of  their  intelledlual  power. 

Gradually,  as  the  spiritual  aspect  of  the  philosophy 
came  more  and  more  to  the  front,  the  purely  intellectual 
student  became   of  less  account,  and  the  man  of  ambition 


294  Mysteries  of  the  Heart  Doctrine 

had  to  take  another  line  if   he  desired   to   excite   the   def- 
erence formerly  paid  to   merely  intellectual  power. 

At  that  point  arose  two  distinct  classes  of  grotesques  — 
the  worshipers  at  shrines  and  the  worshiped  occupants  of 
the  shrines. 

For  it  is  clear  that  since  Theosophy  has  to  deal  with 
the  Universe,  a  complete  study  of  it  must  include  forces 
and  states  of  consciousness  called  mysterious  because  they 
are  out  of  the  ken  of  the  man  who  has  not  especially 
occupied  himself  with  them  practically.  They  belong  to 
the  man  who  aspires  to  know  the  laws  governing  his  own 
nature  and  the  possessor  of  them  is  ipso  facto  the  Teacher 
of  those  who  have  come  to  feel  their  need  of  the  same 
knowledge.  It  is  a  fashion  among  recent  writers  of  ro- 
mance, beginning  with  Bulwer  Lytton  in  his  Zanoni,  to 
deal  with  these  things,  though  in  almost  all  cases  their 
treatment  is  either  superficial  or  false  or  both. 

The  possessor  of  Nature's  inner  secrets  by  no  means 
always  corresponds  to  the  mysterious  hero  of  the  romances. 
Remembering  this  we  may  take  up  the  study  of  the  two 
main  classes  of  grotesques. 

First  there  was  the  worshiped,  always  posing  as  the 
mysterious  hero  of  the  romances,  thinking  the  urgent  crav- 
ing of  his  vanity  to  be  power,  thinking  all  others  to  be  in 
constant  awe  of  the  mystic  heights  on  which  his  soul 
dwelt,  or  to  be  in  constant  reverential  speculation  as  to 
his  whereabouts,  thoughts  or  acts,  with  what  deep  and 
mysterious  motive  he  did  or  said  this  or  the  other;  half 
finishing    sentences,    sitting    in    company    with    half-closed 


Grotesque  Theosophists  295 

eyes  and  starting  when  spoken  to,  hinting  at  things  he 
might  say  but  dare  not,  avoiding  the  society  of  men  of 
common  sense  and  seeking  that  of  a  select  circle  of  the 
worshipers,  consisting  of  negative  men  and  sentimental  and 
gushy  or  romantic  women    content  to  sit  rapt  at  his  feet. 

Then  there  were  those  who  looked  at  you  with  large, 
vacant  eyes,  and  presently  knew  and  told  you  of  your 
own  past  incarnations. 

There  were  those  who  were  wise  on  "auras,"  saw  a 
golden  light  over  your  head  and  predicted  that  you  had  a 
vast  future  in  the  domain  of  the  occult,  and  endeavored 
to  show  how  you  could  reach  heaven  Theosophically  by 
aid  of  a  stereopticon.  Or  they  saw  "presences"  in  the 
room  and  noted  near  whom  they  were  standing. 

There  were  those  who  appropriated  as  their  past  incarna- 
tions every  notable  person  in  history  of  either  sex.  We 
have  already  heard  of  five  claimants  to  Mary  Queen  of  Scots. 

There  were  budding  (and  full-blown)  promoters  of  the 
pernicious  teachings  of  "twin-souls,"  "soul-mates"  or  "spir- 
itual counterparts,"  held  by  various  degraded  schools  of 
false  mysticism  in  different  parts  of  the  world;  such  were 
always  finding  their  "spiritual"  sister  or  brother,  but  these 
"spiritual"  relationships  usually  had  a  way  of  coming  down 
a  plane  or  two. 

There  were  hypnotists,  and  healers  and  healers. 

One  or  more  of  the  above  list  tried  to  find  their  way 
into  most  of  the  Lodges. 

Then  there  were  the  worshipers,  who  quoted  these  peo- 
ple  as   authorities,  who  listened  to   their  various  wisdoms. 


296  Mysteries  of  the  Heart  Doctrine 

sat  in  mute  awe,  forewent  their  own  power  of  thinking  in 
their  utter  negativity  to  the  afore-described  "teachers,"  and 
in  their  plastic  humility,  docility,  gullibility,  timidity  and 
stupidity  must  certainly  rank  as  one  of  the  classes  of  the 
grotesque  in  Theosophy. 

There  were  two  subdivisions  of  them.  One,  real,  but 
foolish,  seekers  after  truth  who  had  forgotten  that  com- 
mon sense  and  healthy,  strong  judgment  are  the  ways  to 
it;  the  other,  seekers  of  the  marvelous,  who  in  their  at- 
tempt to  gain  the  powers  they  attributed  to  the  mystery- 
men  insulted  and  stultified  their  own  souls. 

Both  these  classes,  in  their  worship  of  the  mystery-men 
forgot  that  the  attempt  to  get  wisdom  and  power,  and  the 
attempt  to  get  notice  and  adulation  and  the  sniff  of  in- 
cense run  in  contrary  diredlions  and  exclude  each  other. 
To  try  to  gain  adulation  is  to  become  negative  to  the 
opinion  of  others;  to  continue  this  is  to  become  negative 
in  every  respect,  fearful,  even  obsequious.  But  the  intel- 
ligent seeker,  though  he  gains  a  certain  divine  humility, 
becomes  more  and  more  positive.  And  as  he  knows  that 
he  who  says  he  has  a  secret  has  given  away  half  of  it, 
he  draws  no  attention  to  his  knowledge,  only  helping 
with  it  those  whom  he  knows  will  be  advantaged  thereby 
in  the  path  to  their  own  souls. 

There  are  but  few  "cranks"  in  the  Society  now,  in  fact 
it  is  not  known  that  there  are  any  at  present. 

The  workers  accord  each  other  respect  according  to  the 
amount  of  work  that  each  does  and  the  unostentatious 
way  in  which  it  is  done.     They  do  not  think  that  because 


Grotesque  Theosophists  297 

a  man  is  a  good  speaker  or  even  a  clear  thinker  he  is 
necessarily  worthy  to  take  rank  as  a  teacher.  If  there  is 
an  aristocracy  It  is  one  of  character,  work,  unselfishness; 
not  of  talk  or  pretence.  In  other  words  there  Is  a  general 
healthy  atmosphere  of  work  and  comradeship  and  common 
sense.  Mystery-mongers  and  mock-heroes  cannot  thrive 
in  the  field  of  true  Theosophic  life. 


''H. 


NOTES 

ON  THE   CONSTITUTION 

OF    THE 

UNIVERSAL     BROTHERHOOD 


THE  Universal  Brotherhood  is  the  most  remarka- 
ble Organization  on  earth.  Its  Constitution  is 
as  remarkable  as  itself.  The  position  of  its 
chief  officer,  entitled  the  "Leader  and  Official  Head,"  is 
just  as  unique  as  is  the  Organization  itself  and  its  Con- 
stitution. 

The  most  remarkable  thing  about  the  position  of  the 
Leader  and  Official  Head  is  the  unlimited  power  which 
goes  with  it  insomuch  as  the  affairs  of  the  Organization 
are  concerned. 

The  holder  of  this  position  appoints  and  removes  all 
officers  at  discretion,  admits  people  into  membership  in  the 
Society  at  discretion,  has  equal  power  as  to  removal,  and 
has  sole  power  as  to  the  direction  of  all  the  affairs  of  the 
Organization. 

The  body  is  now  attracting  widespread  attention,  every- 
thing that  it  has  originated  is  being  copied — magazine  arti- 
cles, with  words  and  phrases  transposed — the  use  of  names 
and  ideas  expressed  in  other  forms.     At  the  same  time  its 


300  Mysteries  of  the  Heart  Doctrine 

methods  are  being  studied  and  used  as  models.  This  last 
is  well,  and  as  it  should  be,  for  they  are  a  fit  type  for 
all  government. 

No  system  is  creative.  It  is  merely  a  channel  through 
which  force  is  applied.  It  cannot  make  either  good  or 
bad  force;  it  can  only  modify.  This  is  true  in  regard  to 
government.  No  system  can  create  good  or  prevent  bad 
government.  Each  government  is,  and  always  will  be,  an 
expression  of  the  life  of  the  people.  This  expression  can 
be  best  given  to  it  through  a  free  and  unhampered  agent. 
An  agent  with  autocratic  powers  is  the  most  free  and  most 
unhampered.  Such  an  agent  is  the  Leader  and  Official 
Head  of  The  Universal  Brotherhood. 

The  history  of  the  Organization  already  has  demonstra- 
ted the  wisdom  of  its  methods.  They  are  bound  to 
serve,  more  and  more,  as  a  model  for  all  government. 


f' 


THE     ARYAN     THEOSOPHICAL 

SOCIETY 

THIS  Branch  of  The  Theosophical  Movement  was 
founded  by  William  Q^  Judge  and  officially  formed 
in  New  York  in  the  year  1883,  with  the  idea  of 
cementing  together  New  York  members  of  the  Parent  So- 
ciety, founded  by  H.  P.  Blavatsky,  William  Q.  Judge  and 
others  in  1875.  A  great  many  had  joined  the  original  Body 
under  the  impression  that  it  was  merely  a  new  kind  of  Spir- 
itualism and,  not  comprehending  its  deeper  aims,  had  then 
retired,  but  some  staunch  ones  remaining,  this  Branch  was 
formed  and  has  grown  gradually. 

From  the  date  of  its  inception  as  the  Parent  Society  it 
was,  to  a  marked  degree,  the  synthetic  center  for  the  Amer- 
ican work  of  The  Theosophical  Society  and  Universal 
Brotherhood. 

The  vital  importance  of  The  Aryan  Theosophical  Society 
to  the  American  Section  primarily,  and  also  to  the  whole 
Movement,  arose  from  the  fad:  of  its  being  located  in  New 
York  City,  the  commercial  center  of  America,  and  from  its 


302  Mysteries  of  the  Heart  Doctrine 

being  the   Lodge   or   Branch    to  which  William    Q.    Judge 
belonged  and  of  which  he  was  President. 

The  history  of  The  Aryan  Society  in  a  peculiar  manner 
parallels  the  history  of  the  entire  Theosophical  Organiza- 
tion. It  was  at  first  composed  of  a  small  number  of  people 
and  for  a  long  time  struggled  on  in  the  midst  of  difficulties 
due  largely  to  lack  of  means,  and  to  the  general  misunder 
standing  of  its  purpose  on  the  part  of  the  public  and  of 
many  so-called  Theosophists.  That  The  Aryan  Society 
achieved  a  prolonged  success  and  contributed  mightily  to  the 
advancement  of  the  whole  work  shows  what  can  be  done 
by  courage,  loyalty  and  indomitable  will  displayed  by  a  small 
but  earnest  body  of  people,  headed  by  a  wise  and  discrim- 
inative Leader. 

In  the  early  days  of  this  Society,  when  it  met  in  Mott 
Memorial  Hall,  Madison  Avenue,  New  York,  William  Q. 
Judge  was  its  life,  and  often  was  alone  at  its  meetings. 
These  early  meetings  are  remembered  with  great  pleasure  and 
strong  affection  by  those  who  had  the  good  fortune  to  take 
part  in  them;  for  the  number  present  being  few,  all  were 
drawn  into  close  contact  with  W.  Q^  Judge,  and  so  had  the 
benefit  of  his  knowledge  and  wisdom,  a  knowledge  and  wis- 
dom which  these  people  at  the  time,  even  the  most  enlight- 
ened of  them,  appreciated  but  at  a  tithe  of  their  real  worth. 

In  time  the  members  of  The  Aryan  Society  established 
a  Headquarters  for  the  American  Section  at  a  small  office  on 
Nassau  Street,  New  York.  Here  Mr.  Judge  worked  faith- 
fully and  nearly  unaided,  snatching  hours,  half  hours  and 
moments  from  his  business  to  attend  to  Theosophical  mat- 


The  Aryan  Theosophical  Society  303 

ters.  It  was  here  that  The  Path^  the  Theosophical  monthly, 
now  known  as  the  Universal  Brotherhood  Path^  was  started; 
W.  Q.  Judge  was  editor,  contributor  and  business  manager. 

Eventually  W.  Q.  Judge  drew  about  him  a  small  body 
of  comparatively  faithful  helpers,  some  of  whom  have  re- 
mained faithful  to  the  present  day.  This  enabled  him  to 
take  larger  and  better  offices  for  the  Headquarters  of  the 
Theosophical  work  in  America,  in  Park  Row,  where  they 
remained  for  a  short  time  and  then  were  transferred  to  a 
more  attractive  place  which  was  found  in  the  Vanderbilt 
Building,  on  the  corner  of  Nassau  and  Beekman  Streets, 
New  York. 

The  momentum,  however,  of  the  work  had  become  so 
great  that  the  accommodation  soon  became  inadequate,  and 
to  meet  the  growing  demands  of  the  work  The  Aryan 
Theosophical  Society  purchased  a  large  building  situated  at 
144  Madison  Avenue,  in  the  most  central  portion  of  New 
York  City.  This  move  was  made  less  for  the  benefit  of 
The  Aryan  Society  than  to  assist  the  entire  Organization  in 
America.  The  Society  was  incorporated  in  the  State  of 
New  York,  March  26th,   1890. 

Later  on,  February  i8th,  1898,  when  The  Universal 
Brotherhood  was  formed  and  The  Theosophical  Society  be- 
came the  Literary  Department  of  that  Organization,  the 
building  at  144  Madison  Avenue  became  the  Headquarters 
of  The  Universal  Brotherhood  and  Theosophical  Society 
throughout  the  world,  remaining  thus  until  the  Headquar- 
ters were  removed  to  the  permanent  location  at  Point  Loma, 
California. 


304  Mysteries  of  the  Heart  Doctrine 

From  the  above  resume  it  can  be  seen  how  important  a 
part  The  Aryan  Society  played  in  the  work  of  the  whole 
Organization. 

After  the  death  of  W.  Q.  Judge,  when  enemies  within  and 
without  the  ranks  worked  so  persistently  against  the  Theo- 
sophical  Movement,  The  Aryan  Society,  being  at  Headquar- 
ters, had  to  stand  the  brunt  of  the  attacks,  but  the  members, 
united  under  their  masterful  Leader,  Katherine  Tingley, 
came  out  victorious  and  with  honor.  Its  loyal  President, 
E.  August  Neresheimer,  contributed  in  no  small  measure  to- 
wards building  up  The  Aryan  Society;  he  stood  from  an 
early  date  faithfully  by  William  Q.  Judge  and  unwaveringly 
supported  his  successor. 

In  connexion  with  the  other  work  conducted  from  the 
Headquarters  in  Nassau  Street,  and  later  at  Madison  Ave- 
nue, were  The  Aryan  Press  and  The  Theosophical  Pub- 
lishing Company.  The  Aryan  Press  played  an  important 
part,  it  being  used  solely  for  the  work  of  the  Society  and 
serving  a  purpose,  the  value  of  which  cannot  be  over-esti- 
mated. At  the  same  time  The  Theosophical  Publishing 
Company  was  formed  by  William  Q^  Judge  for  the  pur- 
pose of  publishing  standard  Theosophical  works,  maga- 
zines, booklets,  pamphlets.  Branch  and  Oriental  Depart- 
ment papers,  etc.  The  Publishing  Company  was  always  a 
discriminative  selector  of  Theosophical  literature,  refusing 
to  issue  works  of  a  pseudo-occult  and  misleading  nature. 

The  culminating  time  of  the  work  of  The  Aryan  Theo- 
sophical Society  in  New  York  came  in  the  year  1900 
when   the   Leader,   Katherine    Tingley,   moved  all    the   im- 


The  Aryan  Theosophical  Society  305 

portant  activities  to  Point  Loma,  California.  The  Aryan 
Society,  which  had  with  incomparable  loyalty  supported  all 
the  progressive  moves  of  the  Leaders,  entered  upon  the 
change  with  the  true  spirit  of  support  and  with  great  en- 
thusiasm. 

The  members  of  The  Aryan  Theosophical  Society  on 
February  8,  1900,  at  a  meeting  held  specially  for  that 
purpose,  resolved  to  build  a  Temple  in  honor,  and  to 
perpetuate  the  names,  of  WiUiam  Q.  Judge  and  Helena 
Petrovna  Blavatsky  as  a  mark  of  love  and  reverence  for 
them.  On  February  9th,  1901,  final  resolutions  were 
passed  authorizing  the  sale  of  the  New  York  property,  the 
proceeds  to  be  devoted  to  the  building  of  this  Temple  at 
Point  Loma,  since  ereded  under  the  superintendence  and 
from  the  designs  of  Katherine  Tingley  and  named  the 
Aryan  Memorial  Temple. 

How  great  a  change  has  been  made  in  the  presentation 
of  the  teachings  of  Theosophy  to  the  public  during  re- 
cent years!  In  continuation  of  The  work  of  the  Aryan 
Society  in  New  York,  various  demonstrations  of  the  work 
are  given  in  the  Aryan  Temple  at  Point  Loma,  and  large 
public  meetings  are  held  regularly  in  the  City  of  San 
Diego.  By  this  means  large  numbers  of  people  have 
presented  to  them  the  truths  of  Theosophy  by  students 
who  have  been  trained  under  the  direct  supervision  of  the 
Leader,  thus  insuring  a  correct  exposition  of  the  tenets 
and   doctrines  of  Theosophy. 

In  the  history  of  the  work  of  The  Universal  Broth- 
erhood    and     Theosophical     Society     there     was     never    a 


3o6  Mysteries  of  the  Heart  Doctrine 

more  joyous  time  than  that  which  marked  the  moving  of 
the  Headquarters  in  New  York  to  the  World's  Center  at 
Point  Loma,  the  culminating  effort  in  the  closing  year  of 
the  Nineteenth  Century.  Those  who  took  part  had 
worked  hard  through  many  disappointments  and  could 
hardly  realize  that  they  were  the  fortunate  participants  in 
an  event  which  itself  was  a  confirmation  that  this  mo- 
mentous work  for  humanity  had  reached  the  point  of 
assured  success. 

As  in  The  Aryan  Society  so  in  the  Society  at  large, 
both  have  had  their  vicissitudes.  There  were  those  who 
could  not  appreciate  its  principles  nor  its  progress;  they 
have  disappeared  to  travel  on  other  paths,  while  those  who 
remained  have  been  rewarded  by  seeing  the  work  firmly 
established  at  the  commencement  of  the  New  Century. 
Through  these  many  years  of  preparatory  labor  they  have 
been  tried  and  not  found  wanting,  and  now  stand  as 
guardians  and  protectors  of  The  Theosophical  Movement. 


ildren  of 


ightlEtuB^ 
Jbrlh  irifn  Ihe  war 
and  render  noble 
ervice  tn  all  Hint 


Q^UOTATIONS 

FROM    THE    TEACHINGS    OF 

H.  P.  BLAVATSKY,   W.  Q.   JUDGE,  AND 
KATHERINE  TINGLEY 

Helena   P.   Blavatsky 

IF  the  danger  [of  the  degeneration  of  The  Theosoph- 
ical  Society  into  a  dogmatic  sect]  be  averted,  then 
the  Society  will  live  on  into  and  through  the  Twentieth 
Century.  It  will  gradually  leaven  and  permeate  the  great 
mass  of  thinking  and  intelligent  people  with  its  large-minded 
and  noble  ideas  of  Religion,  Duty,  and  Philanthropy. 
Slowly  but  surely  it  will  burst  asunder  the  iron  fetters  of 
creeds  and  dogmas,  of  social  and  caste  prejudices;  it  will 
break  down  racial  and  national  antipathies  and  barriers, 
and  will  open  the  way  to  the  practical  realization  of  the 
Brotherhood  of  all  men.  Through  its  teaching,  through 
the  philosophy  which  it  has  rendered  accessible  and  intelli- 
gible to  the  modern  mind,  the  West  will  learn  to  understand 
and  appreciate  the  East  at  its  true  value.  ...  If  our 
Society  succeeds  better  than  its  predecessors  have  done, 
then  it  will  be  in  existence  as  an  organized,  living,  and 
healthy  body  when  the  time  comes  for  the  effort  of  the 
Twentieth  Century.  The  general  condition  of  men's  minds 
and  hearts  will  have  been  improved  and  purified  by  the 
spread  of  its  teachings,  and,  as  I  have  said,  their  prejudices 


3o8  Mysteries  of  the  Heart  Doctrine 

and  dogmatic  illusions  will  have  been,  to  some  extent  at 
least,  removed.  Not  only  so,  but  besides  a  large  and  ac- 
cessible literature  ready  to  men's  hands,  the  next  impulse 
will  find  a  numerous  and  united  body  of  people  ready  to 
welcome  the  new  torch-bearer  of  truth.  He  will  find  the 
minds  of  men  prepared  for  his  message,  a  language  ready 
for  him  in  which  to  clothe  the  new  truths  he  brings,  an 
Organization  waiting  his  arrival,  which  will  remove  the 
merely  mechanical,  material  obstacles  and  difficulties  from 
his  path.  Think  how  much  one,  to  whom  such  an  oppor- 
tunity is  given,  could  accomplish.  Measure  it  by  com- 
parison with  what  The  Theosophical  Society  has  achieved 
in  the  last  fourteen  years  without  any  of  these  advantages 
[this  was  written  in  1889],  and  surrounded  by  hosts  of 
hindrances  which  would  not  hamper  the  new  Leader.  Con- 
sider all  this  and  then  tell  me  whether  I  am  too  sanguine 
when  I  say  that  if  The  Theosophical  Society  survives  and 
lives  true  to  its  mission,  to  its  original  impulses,  during 
the  next  hundred  years — tell  me,  I  say,  if  I  go  too  far  in 
asserting  that  earth  will  be  a  heaven  in  the  Twenty-first 
Century  in  comparison  with  what  it  is  now. 


TXT'ERE  the  Churches  themselves  not  carried  away  in 
the  flood  of  negation  and  materialism  which  has 
engulfed  society,  they  would  recognize  the  quickly  growing 
germ  of  the  Christ  spirit  in  the  hearts  of  thousands  whom 
they  now  brand  as  infidels  and  madmen.  They  would 
recognize  there  the  same  spirit  of  love,  of  self-sacrifice,  of 


Quotations  309 

immense  pity  for  the  ignorance,  the  folly,  the  suifering 
of  the  world,  which  appeared  in  its  purity  in  the  heart  of 
Jesus,  as  it  had  appeared  in  the  hearts  of  other  Holy  Re- 
formers in  other  ages:  and  which  is  the  light  of  all  true 
religion  and  the  lamp  by  which  all  the  Theosophists  of  all 
times  have  endeavored  to  guide  their  steps  along  the  nar- 
row path  that  leads  to  salvation — the  path  which  is  trodden 
by  every  incarnation    of  Christos,  or  the    spirit  of  Truth. 


*  I  ''HE  people  have  educated  themselves  to  ask  "Why?" 
And  they  will  have  an  answer  or  they  will  reject  the 
Church  and  its  teachings,  for  they  will  not  accept  authority. 
Religion  and  its  principles  must  be  demonstrated  as  mathe- 
matically as  a  problem  in  Euclid.  But  are  they  (the  clergy) 
able  to  do  so?  Are  any  of  the  Church  dogmas  worthy 
of  any  of  the  tenets  of  Christ's  Sermon  on  the  Mount,  or 
the  similar  utterances  to  be  found  in  all  religions? 


TVyTANY  people  are  in   doubt  whether  religion  is  a  hu- 
man institution  or  a  divine  one.     This  because  the 
Church    has    lost    the    "Keys"    to    the    "mysteries    of    the 
Kingdom    of  Heaven,"   and    is   unable  to   help    people    to 

enter  therein. 

*         *         * 

*  I  ''HERE  is  but  one  Eternal  Truth,  one  universal,  infin- 
ite and  changeless  spirit  of  Love,  Truth  and  Wisdom, 
impersonal,  therefore,  bearing  a  different  name  in  every  na- 
tion, one  Light  for  all,  in  which  the  whole  Humanity  lives 


3IO  Mysteries  of  the  Heart  Doctrine 

and  moves,  and  has  its  being.  Like  the  spectrum  in  optics 
giving  multi-colored  and  various  rays,  which  are  yet  caused 
by  one  and  the  same  sun,  so  theologized  and  sacerdotal  sys- 
tems are  many.  But  the  universal  religion  can  only  be  one  if 
we  accept  the  real  primitive  meaning  of  the  root  of  that  word. 
We  Theosophists  so  accept  it;  and  therefore  say,  we  are  all 
brothers — by  the  laws  of  nature,  of  birth,  of  death,  as  also 
by  the  laws  of  our  utter  helplessness  from  birth  to  death  in 
this  world  of  sorrow  and  deceptive  illusions.  Let  us  then 
love,  help  and  mutually  defend  each  other  against  the 
spirit  of  deception ;  and  while  holding  to  that  which  each 
of  us  accepts  as  his  ideal  of  truth  and  unity — /.  e.^  to  the 
religion  which  suits  each  of  us  best — let  us  unite  to  form 
a  practical  nucleus  of  a  Universal  Brotherhood  of  Humanity 
without   distinction  of  race,  creed  or  color. 


pVERYTHING  in  the  Universe,  throughout  all  its 
kingdoms,  is  conscious,  /.  ^.,  endowed  with  a  con- 
sciousness of  its  own  kind  and  on  its  own  plane  of  percep- 
tion. We  men  must  remember  that  because  zve  do  not 
perceive  any  signs — which  we  can  recognize — of  conscious- 
ness, say,  in  stones,  we  have  no  right  to  say  that  no 
consciousness  exists  there.  There  is  no  such  thing  as  either 
"dead"  or  "blind"  matter,  as  there  is  no  "blind"  or  "un- 
conscious" Law.  These  find  no  place  among  the  concep- 
tions of  Occult  philosophy.  The  latter  never  stops  at 
surface  appearances,  and  for  it  the  noumenal  essences  have 
more  reality  than  their   objective   counterparts;   it  resembles 


Quotations  311 

therein  the  mediaeval  Nominalists^  for  whom  it  was  the 
Universals  that  were  the  realities  and  the  Particulars  which 
existed  only  in  name  and  human  fancy. 

*  *  * 

/^F  these  three  men  who  were  at  first  regarded  as  quacks 
(Mesmer,    Cagliostro,  St.    Germain),    Mesmer   is    al- 
ready vindicated.     The  justification  of   the  two  others  will 
follow  in  the  next  century  [the  Twentieth]. 

*  *  * 

CCIENCE  teaches  us  that  the  living  as  well  as  the  dead 
organisms  of  both  man  and  animal  are  swarming  with 
bacteria  of  a  hundred  various  kinds;  that  from  without  we 
are  threatened  with  the  invasion  of  microbes  with  every 
breath  we  draw,  and  from  within  by  leucomaines,  aerobes, 
anaerobes,  and  what  not.  But  Science  never  yet  went  so 
far  as  to  assert,  with  the  Occult  doctrine,  that  our  bodies, 
as  well  as  those  of  animals,  plants  and  stones,  are  them- 
selves altogether  built  up  of  such  beings;  which,  except 
larger  species,  no  microscope  can  detect.  So  far,  as  re- 
gards the  purely  animal  and  material  portion  of  man. 
Science  is  on  its  way  to  discoveries  that  will  go  far  to- 
wards corroborating  this  theory.  Chemistry  and  physiol- 
ogy are  the  two  magicians  of  the  future,  who  are  destined 
to  open  the  eyes  of  mankind  to  the  great  physical  truths. 
With  every  day,  the  identity  between  the  animal  and 
physical  man,  between  the  plant  and  man,  and  even  be- 
tween the  reptile  and  its  nest,  the  rock  and  man — is 
more  and  more  clearly  shown.      The    physical    and    chem- 


312  Mysteries  of  the  Heart  Doctrine 

ical  constituents  of  all  being  found  to  be  identical, 
chemical  science  may  well  say  that  there  is  no  difference  be- 
tween the  matter  which  composes  the  ox  and  that  which 
forms  man.  But  the  Occult  doctrine  is  far  more  explicit. 
It  says:  Not  only  the  chemical  compounds  are  the  same, 
but  the  same  infinitesimal  invisible  lives  compose  the  atoms 
of  the  bodies  of  the  mountain  and  the  daisy,  of  man  and 
the  ant,  of  the  elephant  and  of  the  tree  which  shelters  him 
from  the  sun.  Each  particle — whether  you  call  it  organic 
or  inorganic — is  a  life.  Every  atom  and  molecule  in  the 
Universe  is  both  life-giving  and  death-giving  to  that  form, 
inasmuch  as  it  builds  by  aggregation  universes  and  the 
ephemeral  vehicles  ready  to  receive  the  transmigrating  soul, 
and  as  eternally  destroys  and  changes  the  forms  and  expels 
those  souls  from  their  temporary  abodes.  It  creates  and 
kills;  it  is  self-generating  and  self-destroying;  it  brings  into 
being,  and  annihilates,  that  mystery  of  mysteries — the  living 
body  of  man,  animal  or  plant,  every  second  in  time  and  space; 
and  it  generates  equally  life  and  death,  beauty  and  ugliness, 
good  and  bad,  and  even  the  agreeable  and  disagreeable,  the 
beneficent  and  maleficent  sensations.  It  is  that  mysterious 
life,  represented  colledively  by  countless  myriads  of  lives, 
that  follows  in  its  own  sporadic  way,  the  hitherto  incompre- 
hensible law  of  Atavism;  that  copies  family  resemblances  as 
well  as  those  it  finds  impressed  in  the  aura  of  the  gener- 
ators of  every  future  human  being,  a  mystery,  in  short,  that 
will  receive  fuller  attention  elsewhere. 


Quotations  3 13 


GEMS   FROM    THE   VOICE    OF   THE   SILENCE 
BY    H.    P.    BLAVATSKY 

Before  the  Sonl  can  sec,  the  Harmony  irithin  mast  be  attained,  and  flesh- 
ly eyes  be  rendered  blind  to  all  illnsion. 

GiTC  op  thy  life,  if  thoo  wooldst  live. 

The  Wise  Ones  tarry  not  in  pleasnrc-gronnds  of  senses. 

The  Wise  Ones  heed  not  the  street-tongued  voices  of  illosion. 

Strive  with  thy  thonghts  unclean  before  they  overpower  thee.    Use  them 
as  they  will  thee,  for  if  thou  sparest  them  and  they  take  root  and  grow, 
know  well,  these  thoughts  will  overpower  and  kill  thee.     Beware,  Disciple, 
suffer  not,  e'en  though  it  be  their  shadow,  to  approach.     For  it  will  grow, 
increase  in  size  and  power,  and  then  this  thing  of  darkness  will  absorb  thy 
being  before  thou  hast  well  realized  the  black  foul  monster's  presence. 

Let  thy  Soul  lend  its  ear  to  every  cry  of  pain  like  as  the  Lotus  bares 
its  heart  to  drink  the  morning  sun. 

Let  not  the  fierce  Sun  dry  one  tear  of  pain  before  thyself  hast  wiped  it 
from  the  sufferer's  eye.  But  let  each  burning  human  tear  drop  on  thy  heart 
and  there  remain,  nor  ever  brush  it  off,  until  the  pain  that  caused  it  is  re- 
moved. 

Do  not  believe  that  Inst  can  ever  be  killed  out  if  gratified  or  satiated, 
for  this  is  an  abomination.     It  is  by  feeding  vice  that  it  expands  and  waxes 
strong,  like  to  the  worm  that  fattens  on  the  blossom's  heart. 

For  mind  is  like  a  mirror;  it  gathers  dust  while  it  reflects.     It  needs 
the  gentle  breezes  of  Soul-Wisdom  to  brush  away  the  dust  of  our  illusions. 
Seek,  O  beginner,  to  blend  thy  Mind  and  Soul. 

False  learning  is  rejerted  by  the  Wise,  and  scattered  to  the  Winds  by 
the  good  Law.     Its  wheel  revolves  for  all,  the  humble  and  the  proud.     The 
"Doctrine  of  the  Eye"  is  for  the  crowd,  the  "Doctrine  of  the  Heart"  for 


314  Mysteries  of  the  Heart  Doctrine 

the  elect.     The  first  repeat  in  pride:  "Behold,  I  know,"  the  last,  they  who 
in  homble&ess  have  garnered,  low  confess,  "thns  have  I  heard." 

It 
"Great  Sifter"   is  the  name  of  the  "Heart  Dortrinc." 

The  wheel  of  the  Good  Law  moves  swiftly  on.      It  grinds  by  night  and 
day.    The  worthless  hnsks  it  drives  from  ont  the  golden  grain,  the  refuse 
from  the  floor.     The  hand  of  Karma  goides  the  wheel ;    the  revolutions  mark 
the  beatings  of  the  Karmic  heart. 

True  knowledge  is  the  flour,  false  learning  is  the  husk. 

y 

Sow  kindly  acts  and  thou  shalt  reap  their  fruition.     Inaction  in  a  deed 
of  mercy  becomes  an  action  in  a  deadly  sin. 

The  Dharma  [Doctrine]  of  the  "Eye"  is  the  embodiment  of  the  external 
and  non-existing.  The  Dharma  of  the  "Heart"  is  the  embodiment  of  Bodhi 
[true,  divine  wisdom],  the  Permanent  and  Everlasting. 

Have  patience,  as  one  who  fears  no  failure,  courts  no  success 

Have  perseverance  as  one  who  doth  for  evermore  endure.     Thy  shadows  live 
and  vanish;    that  which  in  thee  shall  live  forever,  that  which  in  thee 
KNOWS,  for  it  is  knowledge,  is  not  of  fleeting  life :    it  is  the  Man  that 
was,  that  is.  and  will  be.  for  whom  the  hour  shall  never  strike. 

Step  ont  of  sunlight  into  shade  to  make  more  room  for  others. 

To  live  to  benefit  mankind  is  the  first  step.     To  practise  the  six  glori- 
ous virtues  is  the  second. 

The  selfish  devotee  lives  to  no  purpose.     The  man  who  does  not  go 
through  his  appointed  work  in  life — has  lived  in  vain. 

Be  humble,  if  thou  wouldst  attain  to  Wisdom.     Be  humbler  still,  when 
Wisdom  thoo  hast  mastered. 

The  way  to  final  freedom  is  within  thy  SELF.     That  way  begins  and 
ends  outside  of  Self. 

The  path  that  leadeth  on,  is  lighted  by  one  fire — the  light  of  daring, 
burning  in  the  heart. 


Quotations  315 

**  i  ^HERE  is  a  road  steep  and  thorny,  beset  with  perils  of 
every  kind,  but  yet  a  road,  and  it  leads  to  the  Heart 
of  the  Universe.  I  can  tell  you  how  to  find  those  who 
will  show  you  the  secret  gateway  that  leads  inward  only 
and  closes  fast  behind  the  neophyte  for  evermore.  There 
is  no  danger  that  dauntless  courage  cannot  conquer;  there 
is  no  trial  that  spotless  purity  cannot  pass  through; 
there  is  no  difficulty  that  strong  intellect  cannot  surmount. 
For  those  who  win  onward,  there  is  reward  past  all  telling, 
the  power  to  bless  and  serve  Humanity.  For  those  who 
fail  there  are  other  lives  in  which  success  may  come. 


William    Q^  Judge 

"D  EMEMBER  this:  that  as  you  live  your  Hfe  each  day 
with  an  uplifted  purpose  and  unselfish  desire,  each 
and  every  event  will  bear  for  you  a  deep  significance — an 
inner  meaning — and  as  you  learn  their  import,  so  do  you 
fit  yourself  for  higher  work. 


**  I  ""HIS  is  a  great  wheel  that  ever  revolves,  and  no  man 

can  stop  it.     To  imagine  we  can  escape  from  any  cause 

conneded  with  us  is  to  suppose  that  law  and  order  desert 

the    manifested    universe.      No    such    divorce    is    possible. 


3i6  Mysteries  of  the  Heart  Doctrine     "" 

We  must  work  everything  out  to  the  last  item.  The 
moment  we  evolve  a  thought  and  thus  a  cause,  it  must 
go  on  producing  its  effects,  all  becoming  in  turn  causes 
for  other  effects  and  sweeping  down  the  great  evolutionary 
current  in  order  to  rise  again.  To  suppose  we  can  stop 
this  ebb  and  flow  is  chimerical  in  the  extreme.  Hence 
the  great  sages  have  always  said  we  have  to  let  the  Kar- 
mic  effedls  roll  on  while  we  set  new  and  better  causes  in 
motion,  and  that  even  the  perfe6t  sage  has  to  endure  in 
his  bodily  frame  that  which   belongs  to  it  through  Karma. 


(tlV/rANY  are  called  but  few  are  chosen,"  because  they 
would  not  allow  it.  The  unchosen  are  those 
who  have  worked  for  themselves  alone;  those  who  have 
sought  for  knowledge  for  themselves  without  a  care  about 
the  rest;  those  who  have  had  the  time,  the  money,  and 
the  ability  to  give  good  help  to  Masters'  cause,  long  ago 
defined  by  them  to  be  work  for  mankind  and  not  for 
self,  but  have  not  used  it  thus.  And  sadly,  too,  some  of 
the  unmarked  and  unchosen  are  those  who  walked  a  long 
distance  to  the  threshold,  but  stopped  too  long  to  hunt 
for  the  failings  and  the  sins  they  were  sure  some  brother 
pilgrim  had,  and  then  they  went  back  farther  and  farther, 
building  walls  behind  them  as  they  went.  They  were  called 
and  almost  chosen;  the  first  faint  lines  of  their  names 
were  beginning  to  develop  in  the  book  of  this  century; 
but  as  they  retreated,  thinking  indeed,  they  were  inside  the 


Quotations  317 

door,  the    lines    faded    out,  and    other   names    flashed   into 
view. 

^  I  ^HE  power  to  know  does  not  come  from  book-study 
nor  from  mere  philosophy,  but  mostly  from  the  actual 
pradice  of  altruism  in  deed,  word,  and  thought;  for  that 
pradice  purifies  the  covers  of  the  soul  and  permits  that 
light  to  shine  down  into  the  brain-mind. 


^  I  ''HE  Society  has  had,  like  all  sentient  beings,  its  period 
of  growth,  and  now  we  believe  //  has  become  an  en- 
tity capable  of  feeling  and  having  intelligence.  Its  body  is 
composed  of  molecules,  each  one  of  which  is  a  member  of 
the  Society;  its  mental  power  is  derived  from  many  quarters, 
and  it  has  a  sensibility  that  is  felt  and  shared  by  each  one 
of  us.  For  these  reasons  we  think  it  a  wise  thing  for  per- 
sons to  join  this  body,  and  a  wiser  yet  to  work  heart  and 
soul  for  it.  And  we  would  have  no  one  misunderstand 
how  we  look  upon  H.  P.  Blavatsky.  She  is  the  greatest 
woman  in  this  world  in  our  opinion,  and  greater  than  any 
man  now  moving  among  men.  Disputes  and  slanders 
about  what  she  has  said  and  done  move  us  not,  for  we 
know  by  personal  experience  her  real  virtues  and  powers. 
Since  1875  ^^^  ^^^  stood  as  the  champion  and  helper  of 
every  Theosophist;  each  member  of  the  Society  has  to 
thank  her  for  the  store  of  knowledge  and  spiritual  help  that 
has  lifted  so  many  of  us  from  doubt  to  certainty  of  where 
and    how    Truth    might    be    found;    lovers    of    truth   will 


3i8  Mysteries  of  the  Heart  Doctrine 

know  her  worth  only  when  she  has  passed  from  earth;  had 
she  had  more  help  and  less  captious  criticism  from  those 
who  called  themselves  co-laborers,  our  Society  would  today 
be  better  and  more  able  to  inform  its  separate  units  while 
it  resisted  its  foes,  .  .  .  and,  whether  they  will  believe 
it  or  not,  the  Society  had  died  long  ago,  were  it  not  for  her. 
—{Dated  March,  1888) 


^HREE  GREAT  IDEAS.  Among  many  ideas 
brought  forward  through  the  Theosophical  Move- 
ment there  are  three  which  should  never  be  lost  sight 
of  Not  speech,  but  thought,  really  rules  the  world;  so, 
if  these  three  ideas  are  good  let  them  be  rescued  again 
and  again  from  oblivion. 

The  first  idea  is,  that  there  is  a  great  Cause — in  the 
sense  of  an  enterprise  —  called  the  Cause  of  Sublime  Per- 
fedion  and  Human  Brotherhood.  This  rests  upon  the 
essential  unity  of  the  whole  human  family,  and  is  a  possi- 
bility because  sublimity  in  perfedtness  and  actual  realization 
of  brotherhood  on  every  plane  of  being  are  one  and  the 
same  thing. 

'The  second  idea  is,  that  man  is  a  being  who  may  be  raised 
up  to  perfection,  to  the  stature  of  the  Godhead,  because 
he  himself  is  God  incarnate.  This  noble  doctrine  was  in 
the  mind  of  Jesus,  when  he  said  that  we  must  be  perfe6t 
even  as  is  the  Father  in  Heaven.  This  is  the  idea  of  hu- 
man   perfectibility.      It    will    destroy    the   awful    theory    of 


Quotations  319 

inherent  original  sin  which  has  held  and  ground  down  the 
western  Christian  nations  for  centuries. 

The  third  idea  is  the  illustration,  the  proof,  the  high  result 
of  the  others.  It  is,  that  the  great  Helpers  of  Humanity 
— those  who  have  reached  up  to  what  perfection  this  period 
of  evolution  and  this  solar  system  will  allow — are  living, 
veritable  fads,  and  not  abstractions  cold  and  distant.  They 
are,  as  our  old  H.  P.  Blavatsky  so  often  said,  living  men. 
These  Helpers  as  living  facts  and  high  ideals  will  fill  the 
soul  with  hope,  will  themselves  help  all  who  wish  to  raise 
the  human  race. 

Let  us  not  forget  these  three  great  ideas. 


/^UR  philosophy  of  life  is  one  grand  whole,  every  part 
necessary  and  fitting  into  every  other  part.  Every 
one  of  its  dodlrines  can  and  must  be  carried  to  its  ulti- 
mate conclusion.  Its  ethical  application  must  proceed  sim- 
ilarly. If  it  conflict  with  old  opinions  those  must  be  cast 
off.  It  can  never  conflict  with  true  morality.  The  spirit 
of  Theosophy  must  be  sought  for;  a  sincere  application  of 
its  principles  to  life  and  act  should  be  made.  Thus  me- 
chanical Theosophy,  which  inevitably  leads — as  in  many 
cases  it  already  has — to  a  negation  of  brotherhood,  will  be 
impossible,  and  instead  there  will  be  a  living,  adtual  The- 
osophy. This  will  then  raise  in  our  hearts  the  hope  that 
at  least  a  small  nucleus  of  Universal  Brotherhood  may  be 
formed  before  we  of  this  generation  are  all  dead. 


320  Mysteries  of  the  Heart  Doctrine 

pjOW   unphilosophical    therefore    it    is   to   quarrel   with 
our    surroundings,    and    to    desire    to    escape    them? 
We    only    escape    one    kind    to    immediately    fall    into    an- 
other. 

Thus  we  see  that  it  is  a  mistake  to  say — as  we  often 
hear  it  said — "If  he  only  had  a  fair  chance;  if  his  sur- 
roundings were  more  favorable  he  would  do  better,"  since 
he  really  could  not  be  in  any  other  circumstances  at  that 
time,  for  if  he  were  it  would  not  be  he  but  some  one 
else.  It  must  be  necessary  for  him  to  pass  through  those 
identical  trials  and  disadvantages  to  perfect  the  Self;  and 
it  is  only  because  we  see  but  an  infinitesimal  part  of  the 
long  series  that  any  apparent  confusion  or  difficulty  arises. 
So  our  strife  will  be,  not  to  escape  from  anything,  but  to 
realize  that  these  [coverings — the  circumstances  of  our 
lives]  are  an  integral  portion  of  ourselves,  which  we  must 
fully  understand  before  we  can  change  the  abhorred  sur- 
roundings. This  is  done  by  acknowledging  the  unity  of 
spirit.  We  then  come  into  harmony  with  the  Supreme 
Soul,  with  the  whole  universe,  and  no  environment  is  det- 
rimental. 


TX7HAT    then    is    the    panacea    finally,   the   royal    talis- 
man?    It  is  DUTY,  Selflessness. 


T   ET  me    say  one   thing  I  know:     Only   the   feeling  of 

true    brotherhood,    of    true    love    towards    humanity 

aroused  in   the   soul   of  some   one  strong  enough  to  stem 


Quotations  321 

this  tide  can  carry  us  through  to  the  close  of  next  cen- 
tury and  onward.  For  Love  and  Trust  are  the  only 
weapons  that  can  overcome  the  real  enemies  against  which 
the  true  Theosophist  must  fight.  If  I  or  you  go  into 
this  battle  from  pride,  from  self-will,  from  desire  to  hold 
our  position  in  the  face  of  the  world,  from  anything  but 
the  purest  motives,  we  will  fail.  Let  us  search  our  souls 
well  and  look  at  it  as  we  never  looked  before.  See  if  in 
us  is  the  reality  of  the  brotherhood  which  we  preach,  and 
which  we  are  supposed"  to  represent.  Let  us  remember 
those  famous  words,  "Be  ye  wise  as  serpents  but  harmless 
as  doves."  Let  us  remember  the  teaching  of  the  Sages — 
that  death  in  the  performance  of  our  own  duty  is  pref- 
erable to  the  doing  by  us  of  the  duty  of  another, 
however  well  we  may  do  the  latter;  the  duty  of  another 
is  full  of  danger.  Let  us  be  of  and  for  peace,  and 
not   for   war   alone. 


Katherine    Tingley 

IN  briefly  touching  upon  the  subject  of  Spiritual  Knowl- 
edge and  how  to  gain  it,  one  finds    oneself  thinking 
many    ways    before    one  can    know    the    platform  on 
which    to    stand — the    firm    basis    to  work  from.      For  we 
all  know  that  in  the  past  numerous  plans  have  been  out- 


322  Mysteries  of  the  Heart  Doctrine 

lined  by  the  great  reformers  of  the  ages — and  millions 
and  millions  of  books  have  been  written,  each  declaring  the 
one  special  way  of  finding  spiritual  knowledge. 

False  teachers  have  made  glowing  pidures  that  they 
might  hypnotize  the  brain-mind  and  so  attempt  to  work 
out  their  selfish  schemes. 

To  me  it  seems  that  the  outreaching  of  the  human  mind, 
the  moving  away  from  the  central  source  of  one's  inner 
life  and  from  one's  duties  close  at  hand,  has,  literally, 
wrecked  thousands  of  the  human  family,  and  prevented  spir- 
itual growth,  prevented  men  from  finding  the  real  key  that 
opens  the  door  to  the  knowledge  of  Life.  Here  I  am 
reminded  of  an  old  saying,  that  for  the  honor  of  one's 
country  one  must  venture  all,  and  I  think  that  if  we  can 
rightly  interpret  that  thought,  and  can  then  hold  to  our 
Theosophical  principles  and  ideals  which  stand  out  so  sim- 
ple and  so  strong  and  full,  in  contrast  with  the  many 
other  ways  in  which  Theosophy  has  been  presented,  we 
shall  then  be  able  to  move  daringly  and  confidently  along 
the  true  pathway  of  life,  earnest,  conscientious,  fearless 
workers  for  the  glory  of  the  Higher  Law  and  for  the  bene- 
fit of  human  kind. 

For  if  we  will  stop  for  only  a  moment  and  move  more 
closely  in  touch  with  our  inner  life,  our  aspirations,  our 
hopes,  we  shall  really  find  the  inexpressible  inspiration  of 
the  Soul  that  is  constantly  urging  us  in  the  right  direc- 
tion. And  it  is  the  recognition  of  this  inner  urge,  it  is 
the  being  willing  to  work  with  it,  to  realize  how  benefi- 
cent  and    helpful    is    this    compassionate    Companion,    and 


Quotations  ^22 

how  readily  we  can,  by  following  its  mighty  call  in  sim- 
plicity and  in  trust,  sow  the  seed  of  noble  service;  it  is 
in  doing  this,  in  surrendering  ourselves  daringly  and  un- 
selfishly and  fully,  that  we  commence  this  sowing  under- 
standingly;  then  we  begin  to  gain  the  knowledge  that  is 
necessary  for  the  next  step.  We  have  been  trained  so  long 
on  lines  of  false  education  that  our  very  blood  is  teeming 
with  its  poison.  It  is  in  the  very  atmosphere  of  our  breath- 
ing life.  It  is  all  around  us,  and  our  brain-minds  are  so 
permeated  with  the  false  teachings  of  the  age  that  we  im- 
agine it  is  difficult  to  take  up  our  simple  possibilities,  grand 
as  they  are,  and  to  feel  that  we  can  actually  have  the 
spiritual  knowledge  that  shall  reveal  all  things — all  the 
secrets  of  life.  Under  the  pressure  of  this  urge  and  the 
consciousness  of  this  power,  the  Law  is  revealed,  and 
the  closed  memories  of  the  past  are  opened  to  us.  We 
shall  not  only  look  backward  into  the  past  but  forward 
into  the  mighty  future,  and  when  this  moment  comes  in 
all  its  joyous  fullness  it  will  require  all  our  will — ALL 
our  will — to  hold  ourselves  in  and  not  reveal  too  soon 
the  secrets  of  our  discovery!  Great  indeed,  and  glorious 
and  beneficent  is  the  pidnre  of  the  future  for  poor  Hu- 
manity. 

It  is  only  our  unrest  and  the  unrest  of  the  age  that 
turn  our  eyes  away  from  the  light  within.  It  is  by  en- 
deavoring to  do  the  great  things  rather  than  the  small 
things  that  we  fail  to  find  and  follow  the  Law — that  we 
fail  to  realize  that  our  hearts  are  pulsating  every  moment 
in  harmony  with  the  finer  forces  of  Nature,  which  are  at 


324  Mysteries  of  the  Heart  Doctrine 

our  command,  and  with  the  inexpressible  and  unseen  vi- 
brations of  Life. 

To  be  attuned  to  these  things^  to  know  the  Law  in  thought 
and  feelings  to  feel  its  inspiration  in  every  a5l  is  to  have 
Spiritual  Knowledge. 

Verily  all  those  things  which  are  sad  and  discouraging, 
all  conditions  of  human  life,  will  be  changed  in  the  twink- 
ling of  an  eye,  and  the  great  soul-urge  of  Divine  Law 
will  be  heard — a  musical  tone,  a  Spiritual  tone — in  hu- 
man life,  if  we  will  but  heed. 


TTNIVERSAL  BROTHERHOOD  has  no  creeds  or 
dogmas;  it  is  built  on  the  basis  of  common  sense. 
It  teaches  that  man  is  divine,  that  the  soul  of  man  is  im- 
perishable, and  that  Brotherhood  is  a  fact  in  Nature,  and 
consequently  takes  in  all  humanity. 

Men  must  rid  themselves  of  fear,  and  reach  a  point 
where  they  realize  that  they  are  souls,  and  where  they 
will  strive  to  live  as  souls,  with  a  sense  of  their  duty  to 
their  fellows. 


T  TNBROTHERLINESS  is  the  insanity  of  the  age.  It 
menaces,  to  no  small  degree,  the  progress  of  our 
civilization.  Its  power  cannot  be  broken  or  destroyed  un- 
til man  has  had  ingrained  into  his  heart  and  mind  the 
fad:  that  he  is  divine  in  nature,  until  he  realizes  that  he 
possesses  the  immortal  potentiality  of  good,  that  true  free- 


Quotations  325 

dom  exists  only  where  the  Higher  Law  holds  in  subjec- 
tion the  lower  nature. 

Not  until  he  seeks  to  gain  the  ascendency  over  his 
lower  nature  can  man  do  his  highest  duty  to  his  fellow- 
men,  or  be  a  brother  in  the  truest  sense  of  the  word,  or 
live  in  the  freedom  of  Freedom. 

Let  us  hope  with  that  grander  hope  of  the  soul,  the 
energy  of  right  adlion,  that  the  day  is  not  far  distant  when 
the  great  sweeping  force  of  Love — of  true  brotherliness, 
shall  encompass  humanity,  when  the  knowledge  of  right 
living  shall  be  in  the  grasp  of  all,  and  shall  be  lived  in 
the  truest  sense  of  the  word,  when  children  shall  be  con- 
ceived and  educated  in  the  atmosphere  of  purest  thought 
and  grander  adtion;  then  and  not  until  then  shall  humanity 
commence  to  build  the  solid  foundations  of  a  golden  age 
and  work  in  the  Kingdom  of  Freedom. 


pREACH    Brotherhood,  live  it    by  sacrificing  all  selfish 
desires  and  working  unceasingly  for  humanity.     .     .     . 
We  have  but  to  take    the  first    step  in   the    true    spirit 
of   Brotherhood,    and    all    other    steps    will    follow  in  nat- 
ural sequence. 

*         *         * 

A  ND  this  is  really  the  key-note — the  recognition  of  the 
soul  in  men,  whether  they  be  black  or  white,  despair- 
ing   or    hopeful.      It    is    in    all    men    even    though    our 
civilization,  our  desires,  our   reason  may  seem  to  choke  it; 
even    though  science  in  its  blindness   may  not  see  it — yet 


226  Mysteries  of  the  Heart  Doctrine 

it  stands  majestic,  the  core  and  heart  of  each  man's  life — 
the  dictator  of  his  being,  the  diredor  of  his  destiny.     .     . 

Let  us  cast  aside  creeds  and  dogmas,  and  unite  as 
brothers,  each  to  improve  the  condition  of  the  other, 
and  all  working  for  the  common  good  of  humanity. 

The  old  order  of  things  passes  away  and  we  are  brought 
face  to  .face  with  the  great  and  grand  possibilities  of  the  new. 


nr^HE  knowledge  that  we  are  divine,  gives  the  power  to 
overcome  all  obstacles  and  to  dare  to  do  right. 


**  I  ^HE   philosophy   that    teaches    selflessness    contains   the 

balm    for    the    pain   and    suffering   of    today.      False 

ideas,    false    ambitions,    inharmonious    methods    of    living, 

selfishness    and    an   unbrotherly    spirit   are    accountable   for 

the  unhappiness  and  dissatisfadion 

Humanity  has  long  wandered  through  the  dark  valley 
of  bitter  experiences;  but  the  mountain  heights  are  again 
seen,  suffused  with  the  glow  of  dawn  and  the  promise 
of  a  new  Golden  Age,  and  a  pathway  is  once  more  shown 
to  that  realm  where  the  gods  still  abide. 


TLTOW  differently  parents  would  a6t  if  they  fully  realized 
that  their  little  ones  came  "trailing  clouds  of  glory" 
from  a  great  past,  traveling  down  through  the  ages  to   the 
present  time. 


Quotations  327 

TF  every  mother  could  fashion  the  life  of  her  child,  not 
only  through  that  love  which  comes  from  the  con- 
sciousness that  it  is  a  part  of  herself,  but  from  that  divine 
love  which  raises  her  so  that  she  can  understand  the  laws 
of  her  own  being  and  of  her  child,  then  the  child  would 
be  a  grander  type  of  humanity.  The  father  also  should 
realize    that    he    possesses    the  key    to  the    whole  problem 

of  life 

If  mothers  would  spend  one-half  as  much  time  in  draw- 
ing out  and  developing  the  fine  inner  nature  of  their 
children,  as  they  do  in  dressing,  petting  and  indulging 
them,  the  new  generation  of  men  and  women  would  be 
worthy  of  the  responsibilities  which  are  now  theirs  in  this 
age. 

'T^O   teach  the  babes,  the  little  children,  their  divine  na- 
ture,  to   impress    this    fad   upon    them   is  to  lay   the 
corner-stone  of  a  healthful,    happy  manhood  and  woman- 
hood. 


T    ET    me   have  a  child   from  the   time  of  its  birth  until 
it  is  seven   years    old,   and  all  the  temptation  in  the 
world  will  not  move  it. 

It  will  have  been  taught  the  divinity  of  its  own  soul. 
This  is  not  theory;  it  is  a  fact.  The  child  will  become 
so  imbued  with  the  strength  of  its  higher  nature  that  it 
cannot  be  moved  by  all  the  temptation  in  the  world. 


328  Mysteries  of  the  Heart  Doctrine 

T   ET   the   lives    of   the    little    ones    be    molded    so    that 
they  will   be   better  citizens   than  you  or  I.     Let  us 
cultivate  a  higher  spirit  of  patriotism,  a  higher  spirituality, 
and  a  greater  spirit  of  brotherly  love. 


*  I  ""HE  world  seeks  for  and  requires  a  practical  illustra- 
tion of  the  possibility  of  developing  a  higher  type 
of  humanity,  and  an  opportunity  for  this  now  presents 
itself.  All  who  have  the  welfare  of  the  world's  children 
truly  at  heart  can  hasten  the  day  of  better  things  eagerly 
sought  for  by  so  many. 

Valuable  efforts  are  often  hindered  and  the  work  which 
lies  closest  at  hand  may  suffer  negled  and  be  overcome  in 
confusion  by  indulging  in  useless  speculation.  To  accom- 
plish the  great  purpose  in  view,  unity  and  harmony  are 
absolutely  necessary.  When  these  conditions  are  estab- 
lished everything  is  possible.  The  co-operation  of  all  who 
undertake  the  work  of  teaching  children  will  bring  about 
greater  results  than  are  now  conceivable.  .  .  .  Seeing 
that  the  children  of  today  will  be  the  men  and  women  of 
the  future,  the  great  importance  of  this  work  surely  can- 
not be  over-estimated.  Only  by  wise  teaching,  by  train- 
ing and  self-reliance,  self-discipline,  concentration,  and  a 
recognition  of  the  power  of  silence,  can  the  lower  quali- 
ties of  the  nature  be  overcome  and  the  highest  be  devel- 
oped, so  that  the  children  who  are  brought  in  touch  with 
this  Movement  shall  in  their  turn  become  pradical  work- 
ers for  humanity.     One   of  the   great  objeds    must   be    to 


Quotations  329 

bring  home  to  their  minds  the  old,  old  teaching  that  they 
are  immortal  souls,  not  divorced  from  beneficent  Nature, 
but  in  deed  and  in  truth  a  part  of  it. 


CUCH  then  is  The  International  Brotherhood  League, 
destined  to  redeem  the  world,  to  awaken  Humanity 
to  a  consciousness  of  its  own  dignity,  to  a  realization  of 
its  infinite  possibility.  Those  who  are  privileged  to  share 
in  this  glorious  work  should  appreciate  the  opportunity 
now,  that  is  theirs,  for  the  hour  will  surely  come  when 
they  will  understand  the  chance  they  have  today — a 
chance  that  comes  not  more  than  once  in  thousands  of 
years  of  the  world's  time,  and  which  it  is  their  good  for- 
tune to  be  able  to  seize  and  use  for  their  own  elevation 
and  for  the  elevation  of  the  race. 


TXT'E    declare   that   there    is    no    hell,   except   that   which 
abides  in  man,  and  that  there  is  no  heaven,  except 
that  which  man  makes  in  himself. 


T7LIMINATE  fear  from  the  mind  of  man,  teach  him  the 
divinity  of  his  own  being,  show  him  that  Brotherhood 
is  a  fad  in  Nature,  start  him  on  his  path  with  the  knowledge 
of  his  power  to  overcome  the  temptations  of  life  through 
trusting  in  the  Higher  Self — then  the  work  of  redemp- 
tion has  commenced. 


330  Mysteries  of  the  Heart  Doctrine 

TPNON'T  brand  a  man  as  a  criminal.  Teach  him  that  he 
is  a  soul  and  give  him  a  chance.  Let  him  feel  that 
some  one  believes  in  him,  give  him  the  encouragement 
that  perhaps  he  has  missed  through  all  his  life  and  the 
lack  of  which  may  have  helped   to  make   him    what  he  is. 

*  *         * 

**  I  ""HERE  can  certainly  today  be  no  more  necessary  les- 
son, and  there  is  no  more  valuable  one  for  men  and 
women  to  learn,  than  that  of  silence.  This  is  perhaps 
particularly  true  of  Americans,  for  in  the  United  States 
there  is  such  an  outpouring  of  energy,  so  much  nervous 
force  in  our  possession,  that  we  do  not  know  how  to  apply 
it,  and  work  it  off  in  talk  very  much  after  the  manner  an 
engine  works  off  steam.  Only,  in  the  case  of  the  latter, 
something  is  accomplished  afterward,  while  in  the  human 
being,  excessive  talking  denotes  nothing  but  an  extravagant 
waste    of    energy,    and    is    followed   by    exhaustion    of    the 

vital    forces. 

*  *  * 

^T^HE  men  who  wrote  the  Constitution  of  the  United 
States  were  far  from  ordinary  souls.  The  full  spir- 
ituality which  they  have  embodied  in  it  will  become  more 
apparent  every  day,  and  our  children's  children  will  hold 
it  more  sacredly  than   we. 

*  *         * 

TN    America    must    be    built    up    the    new    and    glorious 
manhood  and  womanhood  that  will  be  an  example  of 
purity  to  the  world. 


Quotations  331 

A  MERICA  must  rise  to  something  more  than  commer- 
cial prosperity  or  intelledual  advancement.  I  believe 
that  this  great  country  is  the  chosen  spot  for  solving 
some  of  life's  greatest  problems.  But  we  must  become 
more  united,  and  recognize  the  fad:  that  Brotherhood  is 
a  force  in  Nature.  We  must  live  up  to  it  in  all  the 
smallest  duties  and  all  the  time.  If  we  learn  the  neces- 
sity of  right  living  and  justice  to  all,  we  shall  not  have 
to  wait  for  the  Kingdom  of  Heaven. 


*"  I  ^HE  currents  of  thought  at  work  throughout  the  whole 
organism  of  humanity  are  registered  on  the  minds  of 

all  as  on  a  sensitive  plate 

It  is  our  privilege  to  help  to  lift  the  thought  of  the 
world,  to  aid  humanity  by  discouraging  every  barbarism, 
every  inhuman  adt. 


**  I  ^HE  time  is  already  at  hand  when  those  who  feel  this 
immortal  life  surging  through  them  may  find  an  op- 
portunity to  step  out  of  the  environment  that  binds  their 
souls  in  selfishness,  and  lead  the  true  life  that  will  help  to 
uplift  and  strengthen  all  men. 


"\X /"E  should  not  become  so  absorbed  in  the  little  achieve- 
ment of  today,  as  to  render  it  impossible    for  us  to 
receive  the  key  to  the  wider  knowledge  of  the  future. 


22"^  Mysteries  of  the  Heart  Doctrine 

"VT'OU  can    never   tell  how  far  an  apparently  insignificant 

bit  of  good  work    may  spread,  for   it    is    like  a  stone 

thrown  into  the  water  in  the  endless  succession  of  its  ripples. 


''  I  ^HE  great  trouble  with  the  human  race  is  that  its 
members  do  not  rightly  value  the  imagination  with 
which  they  are  blessed.  It  is  imagination,  recognized  as 
a  liberating  power,  that  produces  the  gems  of  poetry  and 
art  which  we  so  much  admire,  and  it  is  the  mind  proper- 
ly guided  by  this  power  which  will  elevate  us  all. 

*  *  * 

TF   we   would    all    stand    for    even    a   short    time    face    to 
face   with  our    own     souls,  we    should    realize   that   the 
sin  and    shame  of  the  world  are   our  sin   and   shame,  and 
that  we  have  a  great  responsibility  in  righting  it. 


TTZHEREVER    the    heart   rules,    spirituality   is,  for  the 
heart  is  the  seat  of  the  soul. 


T^O  every  ad  as  an  intent  and  loving  service  of  the  Di- 
vine   Self  of  the    World,  putting  your   best   into  it 
in  that  way. 

Thus  living,  your  struggles  will  gradually  end,  one  by 
one,  in  vidory.  Success  does  not  come  without  effort, 
without  long  and  often  repeated  efforts,  but  the  intensity 
and  imposed  necessity  of  the  struggle,  your  very  desire  to 


Quotations  ^^3 

make  the  effort,  show  you  that  there  is  already  a  "living 
power"  within  your  heart  that  demands  and  will  reward 
beyond  all  conception  your  strong  and  unfaltering  service. 


T^EAR  nothing,  for  every  renewed  effort  raises  all  former 
failures  into  lessons,  all  sins  into  experiences.  Un- 
derstand me  when  I  say  that  in  the  light  of  renewed  ef- 
fort the  Karma  of  all  your  past  alters;  it  no  longer  threat- 
ens; it  passes  from  the  plane  of  penalty  before  the  soul's 
eye,  up  to  that  of  tuition.  It  stands  as  a  Monument,  a 
reminder  of  past  weakness  and  a  warning  against  future 
failure.  So  fear  nothing  for  yourself;  you  are  behind  the 
shield  of  your  reborn  endeavor,  though  you  have  failed  a 
hundred  times.  Try  slowly  to  make  it  your  motive  for 
fidelity  that  others  may  be  faithful.  Fear  only  to  fail  in 
your  duty  to  others,  and  even  then  let  your  fear  be  for 
them,  not  yourself  Not  for  thousands  of  years  have  the 
opposing  forces  been  so  accentuated.  Not  one  of  you  can 
remain  neutral;  if  you  think  you  can,  and  seek  to  do  so, 
in  reality  you  are  adding  your  powers  to  those  of  dark- 
ness and  lending  your  strength  to  the  forces  of  evil.  The 
cry  has  gone  out  to  each,  and  each  must  choose.    This  is 

your  opportunity. 

*         *         * 

TTUMANITY    calls    for    aid.       Who  of   you    has   the 

strength,  the  will,  to  go   forward?  To  them  I  call, 

and  upon  them  is  already  the   flush  and  the  Light  of  the 
Victory  beyond  conception. 


334  Mysteries  of  the  Heart  Doctrine 

CTAND  unfailingly  on  guard,  the  sentinel  of  your  own 
inner  chamber,  vigilant  against  the  entry  there  of  the 
least  of  the  lurking  foes  about  the  doorway  of  the  sanc- 
tum. Through  that  doorway  goes  and  returns  the  soul, 
and  it  is  your  task  to  see  that  it  is  unimpeded  in  its  free- 
dom to  ad;  and  to  help. 

Oh!  that  every  atom  in  my  being  were  a  thousand-point- 
ed star  to  help  men  to  see  the  divine  everywhere,  to 
know  their  limitless  power,  to  feel  while  in  the  body  the 
exhaustless  Joy  of  Real  Life,  to  wake  and  live  instead  of 
dreaming  the  heavy  dreams  of  this  living  death,  to  know 
themselves  as  at  once  part  of  and  diredors  of  Universal 
Law.  This  is  your  birthright  of  Wisdom  and  the  hour 
of  attainment  is  now  if  you  will.  Tarry  no  longer  in  the 
delusion  of  the  "Hall  of  Learning."     Feel,  Know  and  Do. 

You  are  face  to  face  with  the  defeats  of  the  past,  but 
in  your  hands  is  a  new  weapon  forged  in  all  past  strug- 
gles. Wherefore,  arise,  claim  your  own,  move  on  to  the 
Sublime  Peace  that  shall  follow  the  final  Vidory. 


/^^OMRADES,  difficult  as  it  must  be  for  you  to  believe 
what  I  say,  yet  it  is  true  that  the  Kingdom  of  Heaven 
is  nearer  at  hand  than  you  can  realize,  and  that  all  the 
storms,  trials  and  sorrows  that  we  see  now  raging  in  human 
life  are  but  indications  of  the  passing  away  of  the  old 
order  of  things.  All  that  we  have  to  do  is  to  seize  our  op- 
portunities, do  faithfully  our  duties  as  they  lie  before  us,  in- 
grain in  the  very  atmosphere  in  which  we  live  the  finer  vibra- 


Quotations  23  S 

tions  of  the  Higher  Law,  study  and  work,  work  and  study. 

Let  us  no  longer  crucify  the  Christ  in  ourselves!  Bid 
Him  come  forth  and  enter  upon  His  noble  work  now,  for 
the  woes  of  humanity  are  great ! 

Say  ye  not  Comrades:  IT  SHALL  BE  DONE! 

Well  do  we  know  our  lower  natures  have  too  long  kept 
the  doors  of  the  sanctuary  closed,  and  the  light  shut  in. 
Well  do  we  know,  because  we  have  failed  in  doing  our 
part,  that  the  world  cries  out  in  pain  and  demands  of  us 
that  we  pay  our  debts,  and  that  quickly,  lest  we  be  shut 
out  for  ages  before  like  opportunities  present  themselves. 

No  more  need  we  waste  our  time  in  questioning  who  is 
right  and  who  is  wrong.  Ours  is  a  simple  duty — to  work, 
to  work  out  the  moments  of  our  lives  in  glorious  service. 
Hath  not  the  Master  made  our  way  plain? 


QEE  the  gates  of  Life  and  Peace  standing  open  before 
you,  if  you  have  but  faith  and  trust  to  enter  in.  But 
none  can  enter  alone,  each  must  bring  with  him  the  sad  and 
sorrowing.  None  can  cross  the  threshold  alone,  but  must 
help  to  bear  the  burdens  of  the  overburdened,  must  aid  the 
feeble  steps  of  those  who  are  discouraged,  must  support 
those  who  are  bowed  down  with  sin  and  despair,  and  as  he 
sends  out  the  radiation  of  his  own  joy  and  strength  which 
he  receives  from  his  own  aspirations  and  devotion  to  his 
own  Higher  Self,  joy  and  strength  and  power  shall  enter  in- 
to the  lives  of  those  others,  and  together  they  shall  pass 
through  into   Life. 


22^  Mysteries  of  the  Heart  Doctrine 

/^H!  ye  men  and  women,  sons    of  the  same    Universal 

Mother  as  ourselves,  ye  who  were   born  as  we  were 

born,  who  must  die  as  we  must  die,  and  whose  souls  like 

ours  belong  to  the   Eternal,  I  call  upon  you  to  arise  from 

your  dreamy  state  and  to  see  within  yourselves  that  a  new 

and  brighter  day  has  dawned  for  the  human  race. 

This  need  not  remain  the  age  of  darkness,  nor  need  you 

wait  till  another  age  arrives   before  you  can  work  at  your 

best.     It  is  only  an  age  of  darkness  for  those  who  cannot 

see  the  light,  but  the  light  itself  has  never  faded  and  never 

will.     It  is  yours  if  you  will   turn   to   it,  live  in  it;    yours 

today,  this  hour  even,  if   you  will    hear  what  is  said  with 

ears  that  understand.     Arise  then,  fear  nothing,  and,  taking 

that   which  is  your    own    and   all    men's,    abide   with  it  in 

peace  for  evermore. 

*         *         * 

TTZHILE  the  bells  are  ringing  on  the  outer  plane,  call- 
ing men  to  a  recognition  of  the  *New  Time,  the 
soft,  silvery  tones  of  the  compassionate  Heart  of  Life  are 
sounding  forth  their  sweet  music  to  the  souls  of  men, 
calling  them  away  from  the  paths  of  darkness,  unrighteous- 
ness and  despair  to  the  ever-abiding  Glory  of  a  Truer 
and  Better  Life,  and  the  Hope  and  Peace  of  a  New  Day. 


CHRONOLOGY 

Important  Events  in  the   History  of  the  Theo- 
sophical    Movement 


NOTE  —  Only  the  event  immediately  appended  to  the  day  of  the  month  in  the  margin 
belongs  to  that  day.     In  certain  cases  the  precise  day  has  not  been  ascertained. 


1 83 1 — July  31.  Birth  at  Ekaterinoslow,  Southern  Russia,  of  Helena  Pe- 
trovna  Hahn,  daughter  of  Colonel  Peter  Hahn,  and  of  Helena 
Fadeef.  On  her  father's  side,  grand-daughter  of  General  Alexis 
Hahn  von  Rottenstern  Hahn  (the  representative  of  a  noble  fam- 
ily of  Mecklenburg,  Germany,  settled  in  Russia).  On  her  moth- 
er's side,  grand-daughter  of  Privy-Councillor  Andrew  Fadeef  and 
of  the  Princess  Helena  Dolgorouky. 

1845 — Taken  by  her  father  to  Paris  and  London. 

1848 — July  7.     Married    Councillor   of  State   Nicephore    Blavatsky,  Vice- 

Governor  of  Province  of  Erivan,   Caucasus. 

Later.  Traveled  (at  her  father's  expense)  in  Egypt,  Greece,  and 
other  parts  of  Eastern  Europe ;  London ;  Paris ;  Canada  (1851); 
New  Orleans;  Texas;  Mexico;  (being  in  America  about  a  year); 
then  Ceylon  and  Bombay  (end  of  1852);  Java;  Singapore;  Eng- 
land again  (1853);  New  York  (same  year);  Chicago;  far  west 
to  San  Francisco;  India  again  (1855);  Cashmere;  Leli  in  La- 
dakh  (1856);  Thibet;  left  India  1857;  France  and  Germany  in 
1858;  returning  home  in  i860,  and  remaining  in  Russia  till 
1867,  with  the  exception  of  a  trip  to  Italy  in  1863.  It  was 
whilst  in  Egypt  in  1848  that  she  met  an  old  Copt  with  whom 
she  studied  the   ancient   teachings  of  Egypt.      She   met  him   more 


22^  Mysteries  of  the  Heart  Doctrine 

than  once  in  later  years,  and  in   1871    spent  some  time  with  him 
at  Boulak. 

1851 — She  records  that  in  1851  she  first  met  her  Teacher  personally,  in 
London. 

1867 — Went  again  to  the  East,  returning  via  Cairo,  and  spending  some 
time  in  Greece  and  Palestine.  Visited  Palermo  and  various  ruins. 
Is  said  to  have  been  present  and  wounded  at  the  battle  of  Men- 
tana.      Reached  Russia  in   1872. 

1873 — Went  to  Paris;  then  America,  arriving  at  New  York  July  7. 

1874 — ^^^  William  Q^  Judge,  a  young  lawyer,  of  New  York.  He  be- 
came her  pupil  from  that  time  forth,  and  at  her  death  succeeded 
her  as  Leader  of  the  Movement. 

1875 — ^'   ^'   Blavatsky  began  writing  for  American  publications. 

September  7.  Proposed  formation  of  a  Society  at  a  meeting  in  H. 
P.  Blavatsky 's  rooms.  New  York.  Among  those  present  was 
William  Q.  Judge. 

September  8.  Formation  of  The  Theosophical  Society  at  H.  P. 
Blavatsky's  rooms.  Declared  objeft,  '*The  Study  and  Elucida- 
tion of  Occultism,"  etc.  Present:  H.  P.  Blavatsky,  W.  Q^ 
Judge,   and   14  others.      Adjourned  to 

September  ij.      Name  of  Theosophical    Society  adopted. 

October  jo.  H.  P.  Blavatsky  appointed  Corresponding  Secretary ; 
W.   Q.  Judge  Counsel. 

1877 — Publication  of  Lis    Unvei/ed,  H.    P.   Blavatsky's  first  book. 

1878 — jfufie.  Formation  of  London  Lodge  under  name  of  "British  The- 
osophical   Society." 

H.    P.    Blavatsky   became  naturalized  as  an  American  citizen. 

December  18.  H.  P.  Blavatsky  starts  for  India  to  enlarge  the  work 
of  her  Society,  leaving  General  Abner  Doubleday  as  President 
pro  tem.f  and  William  Q^  Judge  as  Joint  Recording  Secretary. 
This  Parent  Body  in  America  was  the  nucleus  of  that  which 
subsequently  became  The  Aryan  Theosophical  Society  of  New 
York. 

In  this  year  the  "three  objects"  of  The  Theosophical  Society  were 
first  defined  in  a  circular  issued  in  New  York. 


Chronology  339 

1879 — February  i6.  H.  P.  Blavatsky  and  her  associates  land  in  Bombay, 
India,  making  that  their  headquarters.  On  her  way  to  India  she 
visited  London  to  establish  lines  of  work  for  England  and 
Europe. 
The  Theosophist  magazine  founded  and  edited  in  India  by  H.  P. 
Blavatsky. 

1880 — H.   P.   Blavatsky  visits  Ceylon. 

1 88 1 — H.   P.   Blavatsky  visits  Simla. 

H.  P.  Blavatsky  delivers  the  celebrated  message  to  the  Brahmins  of 
Allahabad,  known  as  the  "  Prayag  Theosophical  Society  Letter," 
severely  criticising  certain  Brahmanical  practices,  particularly  child- 
marriage. 

1882 — H.  P.  Blavatsky  took  up  her  residence  at  Madras  to  extend  the 
Theosophical  Work  in  India.  Later  went  to  Darjeeling  on  a 
special  mission. 

Up  to  this  date  the  Parent  Body,  with  General  Doubleday  as  Presi- 
dent, was  still  issuing  diplomas  of  membership.  Because  of  H. 
P.  Blavatsky' s  connexion  with  the  secondary  Society  which  she 
started  in  India,  with  Adyar,  Madras,  as  its  Center,  this  was 
during  her  residence  there  recognized  as  the  General  Headquarters. 

1883 — Formation  of  The  Aryan  Theosophical  Society,  at  New  York  by 
William  Q^  Judge,  who  was  elefted  its  President  and  continued  so 
until  his  death  in  1896.  Into  this  Society  the  Parent  Body  practi- 
cally merged  itself,  and  it  thus  heads  the  list  of  the  American 
branches. 

1884 — April  y.  Departure  from  India  of  H.  P.  Blavatsky  for  Europe  (Nice, 
Paris,  London),  leaving  Adyar  Headquarters,  India,  in  charge  of  a 
Council.  It  was  during  her  absence  that  two  persons,  man 
and  wife,  whom  she  had  been  befriending  by  shelter  and  em- 
ployment at  Headquarters,  having  been  dismissed  by  the  Council 
for  attempts  to  extort  money,  lying,  etc.,  sold  to  some  missiona- 
ries connefted  with  the  Madras  Christian  College  a  number  of  let- 
ters which  had  been  forged  in  H.  P.  Blavatsky' s  name  and 
handwriting.  In  these  preposterous  documents,  which  had  neither 
in  manner  nor  matter  the  smallest  resemblance  to  anything  H. 
P.  Blavatsky  ever  wrote  in  public  or  private,  yet  which  the  mis- 


340         s    Mysteries  of  the  Heart  Doctrine 

sionaries  published  as  hers,  without  investigation,  in  the  Christian 
College  magazine,  she  is  made  to  represent  herself  as  guilty  of 
the  most  childish  frauds  and  as  having  both  these  persons  as  her 
accomplices. 

This  year  the  Psychical  Research  Society  sent  to  India  an  incompe- 
tent young  man  to  report  upon  H.  P.  Blavatsky's  work.  His 
report,  largely  based  upon  the  above  named  forgeries  (whose 
originals  H.  P.  Blavatsky  had  never  been  allowed  to  see),  issued 
in  the  following  year,  was  of  an  adverse  charafter,  though  he 
confesses  himself  unable  to  explain  her  career  by  any  better  hy- 
pothesis than  that  she  was  a  Russian  spy  !  This  idea  the  British 
Government,   who  had  her  watched,   expressly  discountenanced. 

Later  in  1884,  insisting  on  facing  her  detraftors,  she  returned  to 
India. 

American  Board  of  Control  of  The  Theosophical  Society  established. 
Dr.   Elliott  Coues  as  President. 

In    1889,   Dr.    Elliott    Coues  was    expelled   from   The  Theosophical 

Society  for  unfaithfulness  and  slander. 
W.   Qj_  Judge  went  to  India. 

1885 — H.   P.    Blavatsky  returned   to   Europe,   living   in  Wurzburg,    Ostend, 
and   Paris. 
W.    Q^  Judge  returned  to  America  from  India. 

Lodges  formed  at  Chicago,  Illinois;  San  Francisco,  California;  and 
Los  Angeles,    California. 

Writing  of  The  Secret  Do£lrine  begun  in  this  year  by  H.  P.  Bla- 
vatsky. 

1886  —  April.      W.   Q.  Judge  founded    The  Path  magazine   at  New  York, 

and  became  its  editor. 

October  13.  The  Society  in  America  formed  itself  into  the  '*  Amer- 
ican Section  of  The  Theosophical  Society,"  with  W.  Q.  Judge 
as  its  General  Secretary. 

The  Boston  Lodge   formed   (Massachusetts,   U.   S.   A.) 
The  Society  established  in  Ireland. 

1887  —  H.    P.    Blavatsky  moved    from  Ostend    to    London,   to  take  up  per- 

manent   residence,   at    first    in    the    South-East,    then  at    17   Lans- 


Chronology  341 

downe  Road,  finally  at  19  Avenue  Road,  which  is  still  the  Euro- 
pean Headquarters  of  The  Universal  Brotherhood  and  Theosophical 
Society. 

H.  P.  Blavatsky  founded  and  edited  the  magazine  Lucifer  in  London. 

Light  on  the  Path,  a  devotional  manual  of  great  value,  published. 

First  Convention  of  the  ''American  Section,"  which  adopted  a  Con- 
stitution. 

1888  —  Formation  of  Blavatsky  Lodge,   London. 

British  Se£tion  formed  and  many   English  Lodges  established. 

Publication  of  The  Secret  DoSIrine  by   H.    P.    Blavatsky. 

September.  Establishment  by  H.  P.  Blavatsky,  of  the  "Esoteric 
Section,"  now  the  "Eastern  and  Esoteric  School  of  Theosophy." 
(This  body  was  from  its  foundation  the  heart  of  the  Movement. 
Its  foundation  was  suggested  to  H.  P.  Blavatsky  by  W.  Q.  Judge, 
and  on  her  death  he  became  its  Head  and  Teacher. )  It  was  under 
H.  P.  Blavatsky' s  absolute  control,  and  included  all  the  chief 
workers  of  the  Society.  The  President  was  never  a  member  of 
the  Esoteric  Section.  The  Universal  Brotherhood,  founded  in  1898, 
of  which  The  Theosophical  Society  became  an  integral  part,  is  the 
enlargement  of  the  Eastern  and  Esoteric  School. 

1889 — Aryan  Printing  Press  established  by  William  Q^  Judge  in  New  York. 
Key  to   Theosophy  and   Foice  of  the  Silence,  written  and  published 
by  H.   P.   Blavatsky. 
Formation  at  Stockholm,   of  The   Theosophical    Society  in    Sweden, 
with  Dr.   Gustav  Zander  as  President. 

1890  —  March   26.      Incorporation  of   The  Aryan   Theosophical  Society  of 

New  York,   at  New  York  City. 

1 89 1  —  May  8.     Death  of  H.   P.   Blavatsky  at  19  Avenue  Road,  London. 

European  Section  formed,  the  British  Section  becoming  amalga- 
mated with  it. 

Dutch-Belgian  Branch  formed. 

Purchase  of  144  Madison  Avenue,  New  York,  by  The  Aryan  Theo- 
sophical Society  and  the  establishment  there  of  the  American  Head- 
quarters. 

W.  Q^  Judge  started  the  Oriental  Department  series  to  &miliarize  The 
Theosophical  Society  with  certain  Indian  Religious  Classics. 


342  Mysteries  of  the  Heart  Doctrine 

Publication  of  Letters  that  Have  Helped  Me  (W.   Q.  Judge). 

Publication  of  Echoes  from  the   Orient  (W.   Q.  Judge). 

Shortly  before  H.  P.  Blavatsky's  death  the  New  York  Sun  published  a 
libelous  article  consisting  of  a  savage  attack  upon  her  charafter  and 
career.  Aftion  at  law  was  taken  by  W.  Q^  Judge,  as  attorney  for 
H.  P.  Blavatsky,  against  the  Sun,  but  the  death  of  H.  P.  Blavatsky 
prevented  the  case  being  tried.  After  her  death  the  Sun  inquired 
fully  into  the  evidence  against  H.  P.  Blavatsky  and  finding  there  was 
none,  but  that  the  paper  had  been  made  the  tool  of  unscrupulous 
enemies  of  the  Movement,  published  a  complete  withdrawal  of  the 
charges  and  expressed  regret  that  such  an  unjustified  attack  had  been 
allowed  in  its  columns.  It  should  be  noted  that  in  spite  of  this 
retraction  by  the  New  York  Sun  many  of  the  statements  maliciously 
circulated  at  the  present  time  by  enemies  of  The  Universal  Brother- 
hood and  Theosophical  Society,  are  the  same  as  those  which  the 
New  York  Sun  retraced. 

1893  —  Parliament  of  Religions   at  Chicago,  Illinois.      Days  for   presentation 

of  Theosophy,  September  15th  and  i6th:  Great  speeches  made 
by  W.  Q.  Judge  to  enormous  meetings  on  the  subjects  of  **  The- 
osophy in  the  Bible,"  "Universal  Brotherhood  as  a  Faft  in  Na- 
ture," "The  Unsectarian  Nature  of  the  Society,"  "Education." 
Publication  of  the   Ocean  of   Theosophy  (W.   Q.  Judge). 

1894  —  Serious  attack  made    against   the  Movement.      An    unfaithful  English 

member  led  in  an  effort  to  remove  W.  Q^  Judge  from  active  work. 

April  22.  Eighth  Annual  American  Convention,  at  San  Francisco, 
California,  representing  eighty-seven  Branches,  declares  its  unani- 
mous and  unswerving  belief  in  the  integrity  and  uprightness  of 
William  Q.  Judge. 

November  j.  W.  Q^  Judge  takes  full  control  of  the  **  Esoteric 
Section"   throughout  the  world. 

May  8.  Opening  of  New  England  Headquarters,  24  Mount  Ver- 
non Street,  Boston,  Massachusetts,  a  large  and  imposing  building 
near  the  State  House,  and  one  peculiarly  fitted  to  be  the  Center 
for  the  ever-growing  New  England  adlivities. 

Re-opening  of  "Do-good  Mission,"  on  the  East  Side  of  New  York 
City,  by  Katherine  Tingley  —  having  been  established  by  her  sev- 
eral years  before  she  was  associated  with  The  Theosophical  Society. 


Chronology  343 

1895 — Ninth  and  last  Convention  of  the  "American  Seftion,  Theosophical 
Society,"  held  at  Boston,  Massachusetts.  At  this  Convention, 
representing  102  American  Branches,  it  was  resolved  by  191  to 
10  delegate  votes,  to  reorganize  and  assume  entire  autonomy. 
Changing  the  name  to  "The  Theosophical  Society  in  America," 
it  elefted  William  Q.  Judge  as  its  President  for   life. 

A  little  later  the  other  World-Seftions  followed  the  example  of  the 
American    seftion   and    declared    for    autonomy ;    also    eledling    W. 
Q^  Judge  Life-President. 
1896  —  March  21.     Death  of  William  Q.  Judge. 

March  23.  Cremation  of  the  body  of  William  Q^  Judge,  in  ac- 
cordance with  his  request. 

Katherine  Tingley,  appointed  by  William  Q.  Judge,  as  his  succes- 
sor, became  Leader  of  the  Movement. 

Katherine  Tingley  organized  and  condufted  the  great  Crusade  of 
American  Theosophists  around  the  World  from  June  7,  1896, 
till  April  4,   1897. 

The  first  meeting  of  this  Crusade  was  held  at  Boston,  Massachu- 
setts, on  June  7. 

On  June  13  the  Crusaders  left  New  York.  On  June  20  they  ar- 
rived in  London. 

On  February  11,  of  the  following  year,  the  Crusaders  landed  at 
San  Francisco,  California,  and  on  April  4  reached  New  York, 
holding  there  their  final  meeting,  having  completed  their  work. 

The  countries  visited  were  England,  Ireland,  Scotland,  France,  Hol- 
land, Germany,  Austria,  Switzerland,  Italy,  Greece,  Egypt,  In- 
dia, Australia,  New  Zealand,  Samoa,  Canada,  and  finally  the 
States  of  America  fi-om  West  to  East.  In  these  places  existing 
Lodges  were  visited,  new  ones  formed,  public  meetings  held ; 
and  much  praftical  Brotherhood  work  done  among  the  very  poor 
of  large  cities.  At  Dublin  on  August  2  the  Convention  of  the 
Theosophical  Society  in  Europe  was  combined  with  the  visit  of 
the  Crusade,  and  the  post  of  *♦  Corresponding  Secretary,"  vacant 
since  the  death  of  H.  P.  Blavatsky,  was  revived  in  honor  of 
Katherine  Tingley.  On  August  6,  the  Crusaders  visited  Killar- 
ney,  camping  near  the  Lakes.  Here  the  Irish  corner-stone  for 
the    School    for    the    Revival    of  the    Lost    Mysteries  of  Antiquity 


344  Mysteries  of  the  Heart  Doctrine 

was  selefted  by  Katherine  Tingley.  During  the  Crusade  the 
Great  Pyramid  in  Egypt,  the  remains  of  the  Temples  of  Eleusis 
in  Greece,  and  the  Caves  of  Elephanta  near  Bombay  were  visited. 
The  effect  of  the  Crusade  has  been  vital  and  far-reaching.  Not 
only  stimulating  public  interest  everywhere  and  laying  broad  foun- 
dations for  future  similar  work,  it  roused  the  energies  of  the 
members  in  every  country  to  their  utmost,  and  the  enthusiasm 
thus  called  forth  has  never  waned. 

1896 — April.  The  name  of  the  magazine.  The  Path,  was  temporarily 
changed  to  Theosophy,  in  fulfillment  of  the  wish  of  William  Q. 
Judge. 

1897 — -October  12.  Death  of  Lady  Malcolm,  of  Scotland,  a  faithful  and 
noble-hearted  worker  for  Theosophy.  She  left  a  large  legacy  to 
the  School  for  the  Revival  of  the  Lost  Mysteries  of  Antiquity. 
Formation  of  "Indo- American  Theosophical  Society"  by  Katherine 
Tingley  at  Benares,  India,  and  establishment  by  her  of  esoteric 
classes  throughout  India  during  the  Crusade. 
Much  relief  work  instituted  by  Katherine  Tingley  in  relief  of  the 
Indian   Famine,   during  and  since  the  Crusade. 

February  2J.  Corner-stone  laid  of  the  "School  for  the  Revival  of 
the  Lost  Mysteries  of  Antiquity"  at  Point  Loma,  California,  by 
Katherine  Tingley. 

Lotus  Groups  organized,  severed  from  official  conneftion  with  the 
Theosophical  Society  in  America,  and  placed  under  the  Presidency 
of  Katherine  Tingley,  with  Mrs.  Elizabeth  Churchill  (Mayer) 
Spalding  as  Superintendent. 

April  2g.  International  Brotherhood  League  formed  at  New  York 
by  the  Leader,   Katherine  Tingley. 

July  5.  Establishment  of  Summer  Home  at  Spring  Valley,  New 
Jersey,  by  Katherine  Tingley,  for  children  of  the  crowded  distrifts 
of  the  East  Side  of  New  York  City. 

Important  Esoteric  Center  formed  by  Katherine  Tingley  in  New 
Zealand. 

Wayfare  Home  established  at  Buffalo,  New  York,  for  destitute  women. 

September  ij.  E.  A.  Neresheimer  appointed  President  of  The  Theo- 
sophical Society. 


Chronology  345 

Katherine  Tingley  and  E.  A.  Neresheimer  assume  the  joint  Editorship 
of  Tbeosophy.  In  November  the  name  of  this  magazine  was 
changed  to    Universal  Brotherhood. 

September  30.  The  New  Century  established  and  edited  by  Kath- 
erine Tingley. 

1898 — January  ij.      Formation  at  New  York  City  of  The  Universal  Broth- 
erhood Organization  by  Katherine  Tingley. 

February  18.  Great  Convention  of  The  Theosophical  Society  in 
America,  at  Chicago,  Illinois.  The  Society  resolved,  through  its 
delegates,  to  enter  a  larger  arena  and  widen  its  scope,  by  uniting 
with  The  Universal  Brotherhood,  of  which  the  old  Theosophical 
Society  became  the  Literary  Department.  Amid  most  intense  enthusi- 
asm, Katherine  Tingley  was  officially  recognized  as  Leader  and  Offi- 
cial Head  of  The  Universal  Brotherhood  and  Theosophical  Society. 

February  2J.  The  Theosophical  Society  in  Europe  also  resolved  to 
merge  itself  into  The  Universal  Brotherhood  and  Theosophical  So- 
ciety, an  example  quickly  followed  by  The  Theosophical  Societies  in 
other  parts  of  the  world. 

March— April.  A  small  faction  of  people,  in  their  desire  for  power 
and  to  impede  the  progress  of  the  work,  attempted  to  gain  control 
of  the  property  and  archives  of  every  department  of  the  Organiza- 
tion by  means  of  aftions  at  law,  taken  in  the  State  of  New  York. 
The  suits  were  brought  against  Katherine  Tingley  and  E.  A. 
Neresheimer  and  through  them,  as  Officers,  against  The  Theo- 
sophical Society  in  America,  the  Eastern  and  Esoteric  School  of 
Theosophy,  The  Theosophical  Publishing  Company,  and  the  School 
for  the  Revival  of  the  Lost  Mysteries  of  Antiquity.  Those  who 
brought  these  suits  and  thus  attacked  the  work  were  ignominiously 
defeated  in  every  case,  and  it  was  ruled  by  the  court,  among  other 
decisions, 

Tibat  it  was  perfectly  competent  and  legal  for  The  Theosophical 
Society  in  America  to  become  part  of  a  larger  body  formed  for 
similar  purposes,  to-wit :    The   Universal  Brotherhood. 

June.  The  Isis  League  of  Art,  Music  and  Drama,  established  at 
New  York  by  Katherine  Tingley,  who  was  the  first  to  revive 
the  Greek  Drama  in  America.  Highly  successful  performances 
were    given    of   the    Greek    play  "Eumenides"    of  ^schylus    at 


346  Mysteries  of  the  Heart  Doctrine 

Carnegie  Hall,  New  York  City,  and  later  at  the  great  Universal 
Brotherhood  Congress  at  Point  Loma,  California,  and  at  Buffalo, 
New  York ;    and  in  England. 

August  I  J.  The  Lotus  Trust  Home  (unseftarian),  for  the  protec- 
tion and  education  of  orphan  children,  established  by  Katherine 
Tingley,  at  Buffalo,  New  York. 

August  23.  Katherine  Tingley  organized  a  War  Relief  Corps  in 
New  York,  and  established  an  emergency  hospital,  at  Montauk, 
Long  Island,  where  thousands  of  sick  and  worn-out  soldiers  of  the 
American  army  returning  from  the  campaign  in  Cuba  were  given 
relief  by  nursing,  medicines,  clothing,  etc. 

1899 — January  ij.  Formation  of  a  new  body  of  students,  by  Katherine 
Tingley,  at  New  York  City. 

February  2.  Expedition  organized  by  Katherine  Tingley  for  relief 
work  in  Cuba,  in  pursuance  of  the  work  of  the  International 
Brotherhood  League,  the  praftical  humanitarian  department  of  The 
Universal  Brotherhood.  This  relief  party  started  from  New  York 
City  on  February  2,  arriving  in  Santiago  February  12.  Great 
assistance  was  afforded  by  means  of  food,  medicine  and  clothing, 
etc.,  to  the  sick  soldiers  and  sick  and  destitute  Cubans.  Much 
suffering,  due  to  the  war,  was  relieved,  and  most  able  assistance 
was  rendered  Katherine  Tingley  in  connexion  with  her  efforts  for 
Cuba  by  Senor  Emilio  Bacardi,  Mayor  of  Santiago.  On  her  re- 
turn to  America  Katherine  Tingley  brought  back  some  of  the  Cuban 
sufferers  from  the  war  to  be  helped  and  educated. 

February  6.  Children's  Cuban  Liberty  Day  outlined  by  Katherine 
Tingley  while  en  voyage  to  Cuba  on  United  States  Transport. 

March  y.  Children's  Cuban  Liberty  Day,  inaugurated  by  Kather- 
ine Tingley,  proclaimed  by  the  Mayor  of  Santiago,  Senor  Emilio 
Bacardi,  as  a  holiday  to  be  held  in  Santiago  on  the  12th  day  of 
March  of   each  year. 

March  12.  First  Grand  celebration  of  Children's  Cuban  Liberty 
Day  at  Santiago,  Cuba,  attended  by  the  Mayor,  Emilio  Bacardi, 
and  prominent  citizens,  and  all  the  children  of  Santiago,  on  the 
Plaza  de  Dolores;  planting  of  trees,  one  for  Cuba  and  one  for 
America,  by  Katherine  Tingley. 

April  I  J.      Great  Congress  of  The  Universal  Brotherhood  and  The- 


Chronology  347 

osophical  Society  opened  at  Point  Loma,  California.  Many 
hundreds  of  members  were  present  from  all  parts  of  the  world. 
The  Congress  was  continued  for  ten  days. 

At  this  Congress  the  Corner-stone  of  the  School  for  the  Revival  of 
the  Lost  Mysteries  of  Antiquity  was  rededicated  and  the  ashes  of 
H.  P.  Blavatsky  and  William  Q.  Judge  were  brought  to  Point 
Loma,   California,  to  be  held  intact  at  this  sacred  center. 

April  2^.  Katherine  Tingley  established  the  International  Brother- 
hood League  Colony  at  Point  Loma,  California.  After  the  ded- 
ication of  the  Colony  Katherine  Tingley  and  some  of  her  Cabi- 
net Officers  made  a  tour  across  the  Continent,  visiting  the  chief 
cities  and  holding  large  public  meetings  everywhere  which  created 
immense  interest  in  the  work  of  the  Brotherhood. 

August  2g.  Crusade  to  Europe  organized  by  Katherine  Tingley. 
She  was  accompanied  by  E.  A.  Neresheimer,  C.  Thurston,  F. 
M.  Pierce,  H.  T.  Patterson,  members  of  her  Cabinet,  and  oth- 
ers. Passing  through  Germany  and  Denmark  they  were  present 
at  the  large  Congress  at  Stockholm,  Sweden,  which  commenced 
on  September  13.  During  the  Congress  a  reception  was  given 
by  the  members  of  The  Universal  Brotherhood  which  was  at- 
tended by  the  King  of  Sweden  and  Norway  and  his  suite.  Im- 
mediately after  this  Congress  the  Leader  visited  several  of  the  chief 
towns  in  Sweden  and  then  went  direfUy  to  England  and  took 
up  her  residence  at  19  Avenue  Road,  London,  the  last  home  of 
H.  P.  Blavatsky.  The  work  here  had  received  a  great  shock  after 
H.  P.  Blavatsky' s  death,  and  the  building  had  been  for  a  time  alien- 
ated from  the  purposes  for  which  H.  P.  Blavatsky  had  designed  it. 

October  6.  European  Congress  of  The  Universal  Brotherhood  was 
held  at  the  Royal  Pavilion,  Brighton,  England,  at  which  Kath- 
erine Tingley  and  her  Crusaders  were  present. 

October  10.  Reception  by  members  of  The  Universal  Brotherhood 
and  Jubilee  held  at  19  Avenue  Road,  London,  in  honor  of  the 
great  victory  won  by  Katherine  Tingley  in  recovering  possession 
of  the  property,  and  in  the  re-establishment  of  H.  P.  Blavatsky* s 
old  work  at  the  center  that  H.  P.  Blavatsky  said  must  be  kept  up 
for  ninety-nine  years.  During  her  stay  at  19  Avenue  Road, 
Katherine  Tingley  established  a  Raja  Yoga  School  for  children  in 
the  Temple  which  was  built  there  by  H.    P.   Blavatsky. 


348  Mysteries  of  the  Heart  Doctrine 

1900  —  February  ij,     Katherine  Tingley  arrived   at    Point    Loma,  Califor- 

nia, for  permanent  residence,  establishing  that  spot  henceforth  as 
the  World- Center  and  Headquarters  of  The  Universal  Brotherhood 
and  Theosophical  Society  and  all  its  Departments. 

With  the  commencement  of  this  year  the  Universal  Brotherhood 
Magazine  was  enlarged  by  Katherine  Tingley  who  re-named  it 
Universal  Brotherhood  Path,  thus  retaining  the  original  name  of 
the  magazine  as  established  by  W.   Q.  Judge. 

April  I.  Dedication  and  naming  of  the  grounds  of  Esotero,  Point 
Loma,   California,  by  Katherine  Tingley. 

April  7.  Katherine  Tingley  commenced  the  building  of  Aryan 
Memorial  Temple,   Point  Loma,   California. 

April  I  J,  14,  15.  *' Unity  Congress"  held  by  The  Universal 
Brotherhood  and  Theosophical  Society  throughout  the  world. 
"The  Travail  of  the  Soul,"  a  mysdcal  drama  by  Katherine  Ting- 
ley, performed  at  Point  Loma,  California.  Katherine  Tingley  an- 
nounced the  institution  of  Olympic  Games. 

April  2g.  Laying  of  Corner-stone  of  Isis  Temple  of  Art,  Music 
and  Drama,   Point  Loma,   California. 

Removal  of  Offices  of  The  Universal  Brotherhood  and  Theosoph- 
ical Society,  The  Aryan  Theosophical  Society,  The  Theosophical 
Publishing  Company,  the  Woman's  Exchange  and  Mart,  includ- 
ing their  respective  staffs,  to  the  new  International  Headquarters 
at  Point  Loma,   California. 

May  I.  Dedication  of  International  Lotus  Home,  and  establishment 
of  the  Raja  Yoga  School,   Point  Loma,   California. 

May  8.  Katherine  Tingley  founded  the  Woman's  Isis  Club  of 
!       Daughters  of  Loma-land,   at  Point  Loma,   California. 

November  11.  Dedication  of  Aryan  Memorial  Temple  by  students 
of  Loma-land,   Point  Loma,   California. 

1 90 1  —  December   ji  — January    i.       Celebration    of    the    opening    of    the 

Twentieth  Century  in  the  large  Rotunda,   Loma  Homestead,  Point 
Loma,   California. 
January  ij.     Jubilee  Congress  of  Universal  Brotherhood  and  The- 
osophical  Society   held   in   all   parts   of  the   world.      Tree-planting 
by  students  on  the  grounds  of  Esotero,   Point  Loma,   California. 


Chronology  349 

January  i^.  Festival  —  Tree-planting  by  the  children  of  the  Inter- 
national Lotus  Home  on  the  Raja  Yoga  School  grounds.  Point 
Loma,   California. 

January  ly.  Formation  of  Aryan  International  Society  by  Kath- 
erine  Tingley,   at  Point  Loma,   California. 

February  p.  First  public  presentation  of  **Hypatia,"  at  the  Opera 
House,   San  Diego,   California. 

February  14.  Daily  leftures  in  Aryan  Temple,  Point  Loma,  Cali- 
fornia,  opened  to  the  public. 

March  2g.  Katherine  Tingley' s  defense  of  the  memory  of  W.  Q. 
Judge  at  immense  public  meeting  in  Opera  House,  San  Diego, 
California. 

July  I.      Building  of  Amphitheatre  begun.   Point  Loma,   California. 

July  4,  International  Celebration  of  Independence  Day,  in  the 
great  Amphitheatre,   Point  Loma,   California. 

August  J.  Katherine  Tingley  organized  a  second  Crusade  to  Cuba 
consisting  of  Representatives  of  the  Raja  Yoga  School,  Point  Lo- 
ma, California,  for  the  purpose  of  selecting  children  for  free  edu- 
cation at  the   Raja  Yoga  Institution,   Point  Loma,   California. 

September  8.  Opening  debate  on  Theosophy  and  Christianity, 
continued  on  eight  successive  Sunday  evenings  at  San  Diego,  Cal- 
ifornia. 

September  10.  Dedication  of  Students'  Group  House  No.  i,  at 
Point  Loma,   California. 

September  i^.  Return  of  Second  Cuban  Crusade  with  children  to 
Loma-land,   Point  Loma,   California. 

October.  Branch  of  Isis  Conservatory  of  Music  established  at  San 
Diego,   California. 

November.  Completion  of  the  great  Amphitheatre,  Point  Loma, 
California. 

1902 — January  I.  Dedication  of  Children's  Aryan  Temple  of  Music  at 
Loma-land,    Point  Loma,   California,  by  Students  and  residents. 

March  7.  Purchase  of  Opera  House,  San  Diego,  California,  by 
Katherine  Tingley,  to  be  used  for  the  work  of  the  Isis  Conservatory 
of  Art,   Music  and  Drama. 

April  26.     Celebration  at  Loma  Homestead,  Point  Loma,  California, 


350  Mysteries  of  the  Heart  Doctrine 

of  Seventh  Anniversary  of  the  election  of  William  Q.  Judge  as 
President  for  life  of  The  Theosophical  Society.  Opening  of  the 
great  Rotunda  as  the  Central  Office  of  The  Universal  Brotherhood 
and  its  departments  as  follows : 

The  Universal  Brotherhood  and  Theosophical  Society,  The 
Aryan  Theosophical  Society,  The  New  Century  Corporation,  The 
Theosophical  Publishing  Company,  Editorial  Departments  of  The 
New  Century  and  Universal  Brotherhood  Path,  The  School  of 
Antiquity,  The  International  Brotherhood  League,  The  International 
Lotus  Home  and  Raja  Yoga  School,  The  Isis  Conservatory  of 
Music  and  Drama,  The  Literary  Staff,  Departments  of  Propaganda, 
Art,  Medicine,  Horticulture,  Law,  Isis  Theatre,  Mechanical  Arts, 
Industries,   Decorative  Arts. 

Katherine  Tingley  names  the  International  Center  at  Loma-land,  Point 
Loma,  California,  "Adyar,"  thus  carrying  out  the  plan  of  H.  P. 
Blavatsky  of  having  a  great  world  center  in  America  to  successfully 
carry  on  The  Theosophical  Society  and  Universal  Brotherhood 
throughout  the  ages. 

May  i8.  Public  dedication  and  naming  of  the  Isis  Theatre,  San 
Diego,   California,   by  Katherine  Tingley. 

May  20.  Cuba's  Independence  Day  celebrated  at  Point  Loma,  Cal- 
ifornia, by  Cuban  and  other  children  of  the  Raja  Yoga  School. 


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